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COMMENTARY
ON THE

FOUE GOSPELS,
COLLECTED OUT OF THE

WORKS OF THE FATHERS

S.

THOMAS AQUINAS.

VOL.

III.

PART

II.

ST.

LUKE.

OXFORD,
J.

G.

JOHN HENRY PARKER; F. AND J. RIVINGTON, LONDON.


MDCCCXLIII.

EASTER.
1
J.
II

FIIIS

ER, OXFORD.

A U

""

7 it

i*?

ADVERTISEMENT.
following Compilation not being admissible into the Library of the Fathers from the date of some few of the

THE

authors introduced into have been led to publish


that those

it,

the Editors of the latter work

who have

in a separate form, being assured subscribed to their Translations of the


it

entire Treatises of the ancient Catholic divines, will not feel


less interest,

or find less

benefit, in

the use

of so very

judicious and

beautiful a selection from them.

The Editors
be found
it

refer to the Preface for

some account of the natural and


is

characteristic excellences of the work, which will as useful in the private study of the Gospels, as

well

adapted for family reading, and full of are engaged in religious instruction.
Oxford,

thought

for those

who

May

6, 1841,

ERRATA, PART
34.
1.

I.

by read through Page for a mere passing expression of birth read a notion of birth as a passing through 35. for the taxing was just read it was an enrolment of righteousness 65. 37- for kept the word read was to be the guardian of the Word for obeyed it read was to bring it forth 68. . 35, 36. for thee) am I read (in Himself) is He 10. for in the day time read with light 69. 18. for sins, seeing read sins ? Seeing 109. for sins. Because read sins, and because 110. 7, 8. for preceded read was preceded by 144. . 33. for days read years 37- for periods of years read seasons of the year 30. would read not 163. after 19. for man denies read otherwise He might deny 186. 39. for from His very works read from the Pharisees themselves 236. 27. for heavenly read worldly 9. for that read by which 244. for Prophets acknowledged read Prophet might recognise c. 17. for and then read our Lord 290. 33. for faults read faith 303. 38. for altered read uttered 309. . 7, 8. for eat, eating read hunger, hungering 336. 32. for Him, He read St. Luke, he 348, . ult. for lambs are sent because they &c. read as lambs we are
18. fur
.
"(in

sent that preserving

we

ERRATA, PART
Page 392.
394. 395.
. .

II.

14. for he read He 1. for dealt read dealing


4. after those insert children 13. for tries by temptation him

411. 437. 477. 491. 498. 504. 527. 531. 551. 552. 649. 710. 723.

who has nothing to set before him, who read proves by temptation who has Him, and who 16. for Here read Hie
for for for for

.
.

the body read our Lord s body he read He he read He out of all wisdom read full of &c. 16. after this read seeking 32. for to One He ordains read to one He assigns 13. for nor had read nor had had 1. for attendant read abundant 7. for He does not make wisdom read He makes wisdom not 6. for understood read so interpreted 38. for edify read advance ult. after be read
31. 23. 22. 27.
;

CHAP. XL
1.

a certain place,
said

came to pass, that, as he was praying in when he ceased, one of his disciples unto him, Lord, teach us to pray, as John also
it

And

taught his disciples. 2. And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in
heaven, so in earth.
3. 4.

Give us day by day our daily bread.

And

every one that

for forgive us our sins is indebted to us.


;

we

also

And
evil.

forgive lead us not

into temptation

but deliver us from

BEDE;
two
to
liv
r

es of the

After the account of the sisters, who signified the Church, our Lord is not without reason related

have both Himself prayed, and taught His disciples to pray, seeing that the prayer which He taught contains in itself the mystery of each life, and the perfection of the lives
themselves
as he
is to

be obtained not by our own strength, but


it

CYRIL; Now whereas He possesses every good in abundance, why does He pray, since He is full, and has altogether need of nothing? To this we answer, that it befits Him, according to the manner of His
in

by prayer. was praying

Hence

is

said,

And

it

came

to pass,

that,

a certain place.

dispensation in the flesh, to follow the time convenient for them. For

human
if

observances at

He

eats

He

rightly VOL. in.

was used

to pray, that

He

might teach us not

and drinks, to be

2 c

$86

GOSPEL ACCORDING TO
to

CHAP. Xi.

lukewarm
Tit. in

in this duty, but earnest in our prayers.

be the more diligent and

TIT. BOST.
desire a
to
,
.

Matt.

The disciples having seen a new way of life. 6 , new lorm 01 prayer, since there were several prayers be found in the Old Testament. Hence it follows, When
,

he ceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God

manner that we ought not. ORIGEN; And that he might point out the kind of teaching, the disciple proceeds, as John also taught his disciples. Of whom in truth thou hast told us, that among them that are born of women there had arisen none greater than he. And
in prayer in a

because thou hast commanded us

to seek things that are great

and

eternal,

whence

shall

we

arrive at the

knowledge of these

but from Thee, our God and Saviour ? GREG. NYSS. He unfolds the teaching of prayer to His disGreg. c ipl es who wisely desire the knowledge of prayer, directing Dom Serm. i. them how they ought to beseech God to hear them. BASIL Basil. There are two kinds of prayer, one composed of praise
>

Monast.with humiliation, the other of petitions,


ca P1.

and more subdued.


break forth into
supplicate

Whenever then you pray, do not petition; but if you condemn your

first

inclination,

God

as if of necessity forced
all visible

thereto.

And when you

begin to pray, forget

and

invisible creatures, but

commence with the praise of Him who created all things. Hence it is added, And he says unto them, When you PsEUDO-AuG. The first word, how Pseudo- pray, say, Our Father. ugl is it ? Thou durst not raise thy face to heaven, and gracious ^ Serm. suddenly thou receivest the grace of Christ. From an evil servant thou art made a good son. Boast not then of thy work
ing, but of the grace of Christ; for therein

but

faith.

To

is no arrogance, what thou hast received is not pride, proclaim

Therefore raise thy eyes to thy Father, who thee by Baptism, redeemed thee by His Son. begot Say Father as a son, but claim no especial favour to thyself.

but devotion.

Of
Matt. 6,

Christ alone

is

He

the especial Father, of us the

common
Our

Father.

For Christ alone


it

He

begot, but us he created.


it is

And

therefore according to
is

Matthew when

said,

Father,

added, which art in heaven, that

is,

in those

VER.

5.

ST,

LUKE.

387
P*.]9,i

heavens of which
glory of God.
there
is

it

was
is

Heaven

no

sting of death.

The heavens declare the and where THEOPHYL. But He says not, which
said,

where

sin has ceased,

art in heaven, as though He were confined to that place, but to raise the hearer up to heaven, and draw him away from GREG. NYSS. See how great a preparation Greg. earthly things.

thou needest, to be able to say boldly to God, O Father, for D if thou hast thy eyes fixed on worldly things, or courtest the ser
praise of men, or art a slave to thy passions, and utterest Whereas thou that this prayer, I seem to hear God saying,
art of a corrupt life callest the

^
.

2.

thy Father, thou pollutest with thy defiled

Author of the incorruptible lips an incor


serra.

For He who commanded thee to call Him ruptible name. But the highest of et Father, gave thee not leave to utter lies.
all

He

good things is to glorify God s name in our lives. Hence For who is there so de adds, Hallowed be thy name.

based, as when He sees the pure life of those who believe, does not glorify the name invoked in such a life. He then

who says in his prayer, Be thy name, which I call upon, hallowed in me, prays this, May I through Thy concurring aid be made just, abstaining from all evil." CHRYS. For as when a man gazes upon the beauty of the heavens, he says,
"

Glory be

thee,

God;

so likewise

when He beholds

man

virtuous actions, seeing that the virtue of man glorifies God much more than the heavens. PsEUDO-Auc. Or it is said, p se udoHallowedbe thy name; that is, let Thy holiness be known to all
^JJ8
.

the world, and let it worthily praise Thee. For praise becometh p s the upright, and therefore He bids them pray for the cleansing

33.

of the whole world.


faith

CYRIL

Since

among
of

those to
is
still

whom the
despised.
9,

has not yet come, the

name

God

But when the rays of truth shall have shined upon them, they Dan. will confess the Holy of Holies. TIT. BOST. And because in the ^-

name of Jesus
will
;

is

the glory of

God

the Father, the

name

of the

ubi sup.

be hallowed whenever Christ shall be known. Father ORIGEN Or, because the name of God is given by idolaters, and those who are in error, to idols and creatures, it has not as yet been so made holy, as to be separated from those

He teaches us therefore things from which it ought to be. to pray that the name of God may be appropriated to the only
true

God

to

whom

alone belongs what follows, Jin/ 2 c2

king-

388

GOSPEL ACCORDING TO

CHAP. XL

dom come,
Greg, sup *

to the end that may be put down all the rule, and power, and kingdom of the world, together authority, with sin which reigns in our mortal bodies. GREG. NYSS. We beseech also to be delivered by the Lord from corruption, to be taken out of death. Or, according to some, Thy king

dom come,
purify us.
ubi sup.
"

that

is,

May Thy Holy

Spirit

come upon us

to

21

PsEUDo-Auc. For then cometh the kingdom of God, when we have obtained His grace. For He Himself says, The kingdom of God is within you. CYRIL Or they who say this seem to wish to have the Saviour of all again illuminating the But He has commanded us to desire in prayer that world.
;

truly awful time, in order that men might know that it behoves them to live not in sloth and backwardness, lest that time

bring upon them the fiery punishment, but rather honestly and according to His will, that that time may weave

crowns
a

for them.

Hence

it

follows, according to

Thy

will be done, as in heaven, so in earth.

Matthew, CHUYS. As if

Gr eg.
Dom*.
serin. 4.

He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou wiliest, we may \\ ill also. GREG. NYSS. For since He
to

says that the

life
it

of

man

after the resurrection will


life in this

be

like

^at of Angels,

follows, that our


to that

world should
for here

be so ordered with respect

which we hope

after, that living in the flesh we may not live according to the flesh. But hereby the true Physician of the souls destroys

the nature of the disease, that those

who have been

seized

with sickness, whereby they have departed from the Divine will, may forthwith be released from the disease by being joined
to the

Divine

will.

fulfilment of the will of


Aug.
Ch
rid
c.

For the health of the soul God.

is

the due

in
"

116.

AUG. It seems according to the Evangelist Matthew, that Cord s prayer contains seven petitions, but Luke has comprehended it in five. Nor in truth does the one dis agree from the other, but the latter has suggested by his brevity how those seven are to be understood. For the name

^e

of

God

is

hallowed in the

spirit,

but the kingdom of

God

is

about

to

shewing
a

at the resurrection of the body. Luke then, that the third petition is in a manner a repetition of
is

come

This verse

omitted in the follow-

For.

ing MSS. of St. Luke, B.L.I, 22, 1 30, 346. in the Versions Arm. Vulg. Corb.

Mm. Gat. and by Origen, Jerome, Aug. Eede, Scholz in loc.

VER.

4.

ST.

LUKE.

389

the two former, wished to make it so understood by omitting it. He then added three others. And first, of daily bread, saying, Give us day by day our daily bread. PsEUDO-Auc. In the

A PP8U P cr ~
SuDSlcin

Greek the word


tie substance.

is

eTnoucnov,

that

is,

something added

to $4.

It

is

not that bread which goes into the


"

body, but that bread of everlasting life, which supports thetialem. But the Latins call this substance of our soul. daily"
bread,

which

the

Greeks

call

"

coming

to."

If

it

is

daily bread, why is it eaten a year old, as is the custom Take daily what profits thee with the Greeks in the east? for the day; so live that thou mayest daily be thought worthy
to receive.

The death of our Lord is signified thereby, and the remission of sins, and dost thou not daily partake of that bread of life? He who has a wound seeks to be cured ; the
is

wound
"

that

we

are

under
thee.

sin,

the cure

is

the heavenly and

dreadful

Sacrament.

If thou

receivest daily,
is to

To-day"

come unto

Christ

rises to thee daily.

TIT. BOST.

Or

daily does thee To-day; Christ Heb.is, the bread of souls is the

Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal
to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us hath wrought a virtue surpassing all human virtues, as chastity, humility, and the rest. CYRIL; Now perhaps some think it unfit for saints to seek from God bodily goods, and for this reason assign to But granting that the chief these words a spiritual sense. concern of the saints should be to obtain spiritual gifts, still it becomes them to see that they seek without blame, according to our Lord s command, their common bread. For from the fact that He bids them ask for bread, that is daily food, it seems that He implies that they should possess For it nothing, but rather practise an honourable poverty. is not the part of those who have bread to seek it, but

But by saying which comes and is


life.

"

daily,"

He

signifies the

Divine bread

rather of those

who

are oppressed with want.

BASIL; As

if Basi|
.

He

said,

For thy daily bread, namely, that which serves

for brev^ad
in tert
k

our daily wants, trust not to thyself, but fly to God for it, making known to Him the necessities of thy nature. CHRYS.

chVys.
^"^

We

varieties of meats,

must then require of God the necessities of life not and spiced wines, and the other things
;

Matt.

390

GOSPEL ACCORDING TO

CHAP. XI.

which please the palate, while they load thy stomach and disturb thy mind, but bread which is able to support the bodily substance, that is to say, which is sufficient only for the day, that we may take no thought of the morrow. But we make only one petition about things of sense, that the
present
Greg.
life

may

not trouble us.


to take confidence through

GREG. NYSS. Having taught us


good works,

Dom.
Serm.
Tit. in
5.

to implore the remission of our offences, for it follows, And forgive us our sins. TIT. BOST. This also was necessarily added, for no one is found without sin, that we should not be hindered from

He

next teaches us

on account of man whereas we are bound to render unto Christ


the holy participation
holiness,

guilt.

all

For manner of

who maketh His


we keep

blamed

if

Spirit to dwell in us, we are to be not our temples clean for Him. But this

defect is supplied

by the goodness of God, remitting

to

the severe punishment of sin. And this act is done justly by the just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not

human

frailty

restored what was due.

Hence

it

follows,

every one that


if I

is

indebted

to us.

may

so speak, to

make God

He wishes, the imitator of the patience

For we CYRIL; For

also forgive

which men practise, that the kindness which they have shewn to their fellowservants, they should in like manner

who recompenses have mercy upon all men. CHRYS. Considering then these things, we ought to shew mercy to our debtors. For they are to us if we are
seek to receive in equal balance from God,
to

each

man

justly,

and knows how

to

wise the cause of our greatest pardon ; and though perform only a few things, we shall find many. For we

we
owe

many and
ubi snp.

great debts to the Lord, of which if the least part should be exacted from us, we should soon perish, PsEUDO-AuG. But what is the debt except sin ? If thou hadst

For thou hadst money with which thou wert born rich, and made after the likeness and image of God, but thou hast lost what thou then hadst. As when thou puttest on pride thou losest the gold of humility, thou hast receipted the devil s debt which was not necessary; the enemy held the bond, but the Lord crucified But the Lord is able, it, and cancelled it with His blood.

not received, thou wouldest not therefore sin is imputed to you.

owe money

to another.

And

VER. 5

6.

ST.

LUKK.
sins

391
to
to

who has taken away our


sin in us.

guard us against the snares of the

and forgiven our debts, devil, who is wont

Hence it follows, And lead us not into produce such as we are not able to bear, but like temptation, the wrestler we wish only such temptation as the condition of man can sustain. TIT. BOST. For it is imposible not to Tit. u be tempted by the devil, but we make this prayer that we

may

not be abandoned to our temptations.

happens by Divine permission,


said to do.

And

in this
is

of temptation

which

Now that which sometimes in Scripture God is way by hindering not the increase above our strength, he leads us
commands us
to pray,
in

into temptation.

MAX.

Or, the Lord

Lead us not

into temptation, that is, let us not have experience

o rat. Dom
-

of lustful and self-induced temptations. But James teaches those who contend only for the truth, not to be unnerved by
brethren, James involuntary and troublesome temptations, saying, count it all joy when ye fall into divers temptations. BASIL; It does not however become us to seek by our Basil.

My

prayers bodily afflictions.

For Christ has universally com- JJJ/^ad


-

manded men everywhere to pray that they enter not into inter But when one has already entered, it is fitting temptation. to ask from the Lord the power of enduring, that we may
have
fulfilled in

us those words,

He

that endureth to the end Mat.


at the

10,

shall be saved.

AUG. But what Matthew has placed

A
in

end,

But

deliver us

from
it

evil,

Luke has not mentioned,


says,

that

En-

we might understand
spoken of temptation.
"

belongs to the fonner,

which was
"

He therefore

But

deliver us, not,

And deliver
this,

us,"

clearly proving this to be but

one petition,

Do

not

but

this."

delivered from

evil,

But let every one know that lie is therein when he is not brought into temptation.

PsEUDO-AuG. For each man seeks to be delivered from evil, that ubi sup. is, from his enemies and sin, but he who gives himself up to God, fears not the devil, for if God is for us, iclw can be against us? Rom. 8,
31.

have a friend,

he said unto them, Which of you shall and shall go unto him at midnight, and say unto him, Friend, lend me three loaves 6. For a friend of mine in his journey is come to
5.
;

And

me, and

have nothing to

set before

him

302
7.

GOSPEL ACCORDING TO

CHAP.

XI.

And he from within shall answer and say, Trouble me not the door is now shut, and my children are with me in bed I cannot rise and give thee.
: ;

unto you, Though he will not rise and because he is his friend, yet because of his give him, importunity he will rise and give him as many as he
8.

I say

needeth.

CYRIL

The Saviour had

before taught, in answer to the

request of His apostles, might happen that those

how men ought to pray. But it who had received this wholesome

teaching, poured forth their prayers indeed according to the

form given to them, but carelessly and languidly, and then when they were not heard in the first or second prater, left off praying. That this then might not be our case, he shews

by means of a parable,
hurtful, but
it is

that cowardice in

our prayers

is

Hence

it is

of great advantage to have patience in them. said, And he says unto them. Which of you shall

have a friend.

THEOPHYL. God is

that friend,

men, and

wills that all

should be saved.

who loveth all AMBROSE Who is


;

a greater friend to us, than He who delivered up His body Now we have here another kind of command given for us ? that at all times, not only in the day, but at night, prayers us,

should be offered up.


P$. 119, 62 *

For

it

follows,

And

shall go into

him

at midnight.

As David did when he


give thanks unto thee.

will rise

and

them from sleep, whom For if David who was occupied also in the watching. necessary affairs of a kingdom was so holy, that seven times Ps. 119, in the day he gave praise to God, what ought we to do, 164. \\lio ought so much the more to pray, as we more frequently But if sin, through the weakness of our mind and body ? thou lovest the Lord thy God, thou wilt be able to gain favour, not only for thyself, but others. For it follows, And say AUG. But unto him, Friend, lend me three loaves, fyc. Aug.
of awakening
Serm.

said, At midnight For he had no fear he knew to be ever

w hat
for

are these three loaves but the food of the heavenly mystery ? For it may be that one has had a friend asking

what he cannot supply him with, and then finds that he has not what he is compelled to give. A friend then

VEH. 5

8.

ST.

LUKE.
is,

393
in this present
life, in

comes
which

to
all

you on

his journey, that

are travelling on as strangers,

and no one remains

possessor, but to every man is told, Pass on, O stranger, give Ecclus. 29 place to him that is coming. Or perhaps some friend oi yours comes from a bad road, (that is, an evil life,) wearied

by hearing and receiving which he to thee as to a Christian, and Give me a reason," asking perhaps what you from says, the simplicity of your faith are ignorant of, and not having wherewith to satisfy his hunger, are compelled to seek it in the Lord s books. For perhaps what he asked is
truth,

and not finding the


"

may become happy.

He comes

contained in the book, but obscure. You are not permitted to ask Paul himself, or Peter, or any prophet, for all that family
is

now
is

world

resting with their Lord, and the ignorance of the very great, that is, it is midnight, and your friend

who

is urgent from hunger presses this, not contented with a simple faith; must he then be abandoned? Go therefore to the Lord Himself with whom the family is sleeping, Knock,

and pray;
shall

And he from within it is added, Trouble me not. He delays to give, say. that you should the more earnestly desire what is wishing delayed, lest by being given at once it should grow common. BASIL; For perhaps He delays purposely, to redouble your
of

whom

answer and

Basil,
st

earnestness and

coming

to

him, and that you

may know M

n
i.

what the gift of God is, and may anxiously guard what isc. For whatever a man acquires with much pains he given. strives to keep safe, lest with the loss of that he should lose
his labour likewise.

GLOSS.

He
the

but

is

the

more anxious
difficulty

does not then take away the liberty of asking, to kindle the desire of praying, by

Gloss,
or

of obtaining that we ask for. The door is now shut. AMBROSE; This is follows, the door which Paul also requests may be opened to him, Col. 4, 3. beseeching to be assisted not only by his own prayers, but those also of the people, that a door of utterance may be

showing
it

For

opened
that
is

to

him

to

the door which


hither,

And perhaps speak the mystery of Christ. John saw open, and it was said to him, ^
1
-

ev>
4>

Come up
hereafter.

famine of

and I will shew thee things which must be AUG. The time then referred to is that of the the word, when the understanding is shut up,

EV.

i.

ii!

394

GOSPEL ACCORDING TO

CHAP.

XI.

they who dealt out the wisdom of the Gospel as it were bread, preached throughout the world, are now in their secret rest with
the Lord.

are with

And this me in led.


the

who by
by

which is added, And my children GREG. NYSS. Well does he call those arms of righteousness have claimed to them
it is

selves freedom from passion,

shewing that the good which

practice we have acquired, had been from the beginning laid up in our nature. For when any one renouncing the flesh, by living in the exercise of a virtuous life, has

Gloss,

overcome passion, then he becomes as a child, and is insensible to the passions. But by the bed we understand the rest of Christ. GLOSS. And because of what has gone

before he adds, / cannot rise and give thee, which must have AUG. Or else, the dereference to the difficulty of obtaining. Aug. fri 611 ^ to whom the visit is made at midnight, for the loan of
Ev^lib*

ii.qu.2i.the

three loaves, is evidently meant for an allegory, just as a person set in the midst of trouble might ask God that He would give him to understand the Trinity, by which

he may console the troubles of this present life. For his distress is the midnight in which he is compelled to be so Now by the three urgent in his request for the three. loaves it is signified, that the Trinity is of one substance. But the friend coming from his journey is understood the desire of man, which ought to obey reason, but was obedient to the custom of the world, which he calls the way, from all things passing along it. Now when man is con verted to God, that desire also is reclaimed from custom. But if not consoled by that inward joy arising from the spiritual doctrine which declares the Trinity of the Creator, he is in great straits who is pressed down by earthly sorrows, seeing that from all outward delights he is commanded to abstain, and within there is no refreshment from the delight
of spiritual doctrine. And yet it is effected by prayer, that he who desires should receive understanding from God, even though there be no one by whom wisdom should be preached.

For

it

follows,
is

And

if that

man

shall continue,

8$c.

The

drawn from the less to the greater. For, if a argument friend rises from his bed, and gives not from the force of friendship, but from weariness, how much more does God give who without weariness gives most abundantly whatever we ask ?

VER. 9

13.

ST.

LUKK.

395

AUG. But when thou shalt have obtained the three loaves, Aug. ubisu Pis, the food and knowledge of the Trinity, thou hast both the source of life and of food. Fear not. Cease not. For that bread will not come to an end, but will put an end to your want. Learn and teach. Live and eat THEOPHYL. Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen, seeks from God three loaves, the relief of the wants of his body, soul, and spirit through whom we run into no danger in our temptations. But the Mend who comes from his journey is God Himself, who tries by tempt ations him who has nothing to set before him who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared,
that
;

unless

God keep

us,

we

are in danger.

9.
;

And

say unto you, Ask, and


;

you seek, and ye shall find opened unto you. and he 10. For every one that asketh receiveth and to him that knocketh it that seeketh findeth
;
;

be given knock, and it shall be


it

shall

shall be opened.

son shall ask bread of any of you that is a father, will he give him a stone ? or if he ask a fish, will he for a fish give him a serpent ?
11. If a

12.

Or
?

if

he shall ask an egg,

will

he

offer

him a

scorpion

13. If ye then, being evil,


:

shall your gifts unto your children Father give the Holy Spirit to them that ask heavenly

know how to how much more

give good

him?
AUG. Having laid aside the metaphor, our Lord added an Aug. u and expressly urged us to ask, seek, and knock,

exhortation,

396
until

GOSPEL ACCORDING TO

CHAP.
says,

XI.

we

receive

what we

are seeking.

Hence he

CYRIL; say unto you. Ask, and it shall be given you. I say unto you, have the force of an oath. For words,

And I The God

doth not lie, but whenever He makes known any thing to His hearers with an oath, he manifests the inexcusable littleness CHRYS. Now by asking, He means prayer, but Chrys. of our faith.
23??n

by seeking,
shall find.

Matt

Severus Antioch.

zeal and anxiety, as He adds, Seek, and ye For those things which are sought require great And this is particularly the case with God. For there care. As then we are many things which block up our senses. search for lost gold, so let us anxiously seek after God. He shews also, that though He does not forthwith open the gates, we must yet wait. Hence he adds, Knock, and it shall be opened unto you ; for if you continue seeking, you shall surely For this reason, and as the door shut makes you receive. therefore he did not at once consent that you might knock, GREEK Ex. Or by the word knock perhaps he entreat.

means seeking effectually, for one knocks with the hand, but the hand is the sign of a good work. Or these three may be
virtue to

For it is the beginning of distinguished in another way. ask to know the way of truth. But the second
step is to seek step is when a

how we must go by that way. The third man has reached the virtue to knock at the door, that he may enter upon the wide field of knowledge. All these things a man acquires by prayer. Or to ask indeed
is to

Aug.
105

pray, but to seek is by good works to do things becom our prayers. And to knock is to continue in prayer ing without ceasing. AUG. But He would not so encourage us
to ag k

were

^ e not

wiping

to give.

Let

human

slothfulness

blush,

He

is

more willing

to give than

we

to receive.

Now he who promises any thing ought to ; a hope of the thing promised, that obedience may convey follow commands, faith, promises. And therefore he adds, For every one that asketlt receiveth. ORIGEN But some
AMBROSE
;

comes that they who pray To which we must answer, that whoso are not heard? sets about seeking in the right way, omitting none of those things which avail to the obtaining of our requests, shall really receive what he has prayed to be given him. But if a man turns away from the object of a right petition,
one

may

seek to know,

how

it

VER.

10.

1-2.

ST.

LUKE.

31)7

and asks not


it is,

as

it

becomes him, he docs not ask. And therefore


receive, as
is

that

when he does not


to
it

here promised, there


"

is

no falsehood.

ever will come we understand


master, that he
his teaching.

For so also when a master says, Who me, he shall receive the gift of instruction;"
to

imply a person going

in real earnest to a

may zealously and diligently devote himself to Hence too James says, Ye ask and receive not, James 4,

because ye ask amiss, namely, for the sake of vain pleasures.

But some one will say, Nay, when men ask to obtain divine knowledge, and to recover their virtue they do not obtain ? To which we must answer, that they sought not to receive
the good things for themselves, but that thereby they might

reap praise.

BASIL;
to

his

If also any one from indolence surrenders himself Basil, n( ODSt desires, and betrays himself into the hands of his J
c

enemies, God neither assists him nor hears him, because by sin he has alienated himself from God. It becomes then

man

to offer

assist

him.

Now we must

whatever belongs to him, but to cry to God to ask for the Divine assistance not

slackly, nor with a mind wavering to and fro, because such a one will not only not obtain what it seeks, but will the rather provoke God to anger. For if a man standing before a prince has his eye fixed within and without, lest

perchance he should be punished, how much more before God ought he to stand watchful and trembling? But ii when awakened by sin you are unable to pray stedfastly to the utmost of your power, check yourself, that when you stand
before

And God direct your mind to Him. because not from indifference, but infirmity, pardons you, you cannot appear in His presence as you ought. If then you

God you may

command yourself, do not depart until you receive. For whenever you ask and receive not, it is because your request was improperly made, either without faith, or lightly, or for things which are not good for you, or because you left off praying. But some frequently make the objection," Why pray we? Is God then ignorant of what we have need?" He knows undoubtedly, and gives us richly all temporal But we must first desire good things even before we ask. and then having and the kingdom of heaven works,
thus
;

desired, ask in faith

and patience, bringing

into our prayers

398
whatever
is

GOSPEL ACCORDING TO

CHAP. XI.

good

for us,

convicted of no offence by our

own

conscience.

AMBROSE; The argument then persuading to frequent The prayer, is the hope of obtaining what we pray for. ground of persuasion was first in the command, afterwards it is contained in that example which He sets forth,
adding, If a son shall ask bread of any of you, will he CYRIL ; In these words our Saviour give him a stone ? fyc.

times

For often gives us a very necessary piece of instruction. we rashly, from the impulse of pleasure, give way When we ask any such thing from God, to hurtful desires.

it. To shew this, He brings an obvious from those things which are before our eyes, in our example For when thy son asks of thee bread, daily experience. thou givest it him gladly, because he seeks a wholesome food. But when from want of understanding he asks for a

we

shall not obtain

stone to eat, thou givest it him not, but rather hinderest him from satisfying his hurtful desire. So that the sense may be, But which of you asking his father for bread, (which the father gives,) will he give him a stone ? (that is, if he asked it.)

There is the same argument also in the serpent and the fish of which he adds, Or if he asks ajish, will he for ajish give him a serpent? And in like manner in the egg and scorpion, of which he adds, Or if he ask an egg, will he offer him a
;

scorpion ?

ORIGEN; Consider then

this, if

the bread be not indeed

the food of the soul in knowledge, without which it can not be saved, as, for example, the well planned rule of a just
life.

But the

fish is the love of instruction, as to

know

the

constitution of the world,

and the

effects of the elements,

and

whatever else besides wisdom treats of. Therefore God does not in the place of bread offer a stone, which the devil wished
Christ to eat, nor in the place of a fish does He give a serpent, which the Ethiopians eat who are unworthy to eat Nor generally in the place of what is nourishing does fishes.
is not eatable and injurious, which relates to and egg. AUG. Or by the bread is meant charity, because we have a Aug. de g reater desire of it, and it is so necessary, that without it all EvMib. ii.qu. 22. other things are nothing, as the table without bread is mean.

he give what
the scorpion

VER. 9

13.

ST.

LUKK.

399

Opposed

to

to a stone.

which is hardness of heart, which he compared But by the fish is signified the belief in invisible

things, either from the waters of baptism, or because it is taken out of invisible places which the eye cannot reach. Because also faith, though tossed about by the waves of this

world,

not destroyed, it is rightly compared to a fish, in opposition to which he has placed the serpent on account of the poison of deceit, which by evil persuasion had its first
is

seed in the
the egg
is

first

the

Or, by the egg is understood hope. For not yet formed, but hoped for through young

man.

which he has placed the scorpion, whose poisoned sting is to be dreaded behind as the contrary to hope is to look back, since the hope of the future reaches forward to those things which are before. AUG. What great Aug. things the world speaks to thee, and roars them behind thy back to make thee look behind O unclean world, why
cherishing, opposed to
;
!

Thou attempt to turn him away wouldest detain him when thou art perishing, what wouldest
clamourest thou
!

Why

if thou wert abiding for ever ? Whom wouldest thou not deceive with sweetness, when bitter thou canst infuse false food ?

thou

Now from the example just given he concludes, then ye being evil, (i. e. having a mind capable of wicked If ness, and not uniform and settled in good, as God,) know how
CYRIL;
shall your heavenly he calls the lovers of the world evil, Or, who give those things which they judge good according to their sense, which are also good in their nature, and are Hence he adds, Knoiv how to useful to aid imperfect life.
to

give good gifts ;

how much more

Father ?

BEDE

The Apostles even, who give good gifts to your children. the merit of their election had exceeded the goodness of by
in general, are said to be evil in comparison with Divine goodness, since nothing is of itself good but God

mankind

alone.

But

that

which

is

added,

How much

heavenly Father give the


for

Holy

Spirit to

more shall your them that ask him,

good things to them the Holy Spirit is the fulness of that ask him, shews that God s gifts, since all the advantages which are received from

which Matthew has

written, will give

ATHAN. A than the grace of God s gifts flow from that source. Now unless the Holy Spirit were of the substance of God

400

GOSPEL ACCORDING TO
alone

CHAP.

XI.

Aug.
105-

is good, He would by no means be called good, Lord refused to be called good, inasmuch as He was made man. AUG. Therefore, O covetous man, what seekest thou* or if thou seekest any thing else, what will suffice thee to whom the Lord is not sufficient?

Who

since our

And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake and the people wondered. 15. But some of them said, He casteth out devils
14.
;

through Beelzebub the chief of the devils. 16. And others, tempting him, sought of him a sign from heaven.
Gloss.

non OCCt

GLOSS. The Lord had promised that the Holy Spirit should be given to those that asked for it; the blessed effects whereof He indeed clearly shews in the following

Hence it follows, And Jesus was casting out a THEOPHYL. Now he is called it was dumb. It is also as commonly meaning one who does not speak. used for one who does not hear, but more properly who neither hears nor speaks. But he who has not heard from For we speak those his birth necessarily cannot speak. If however things which we are taught to speak by hearing. one has lost his hearing from a disease that has come upon him, there is nothing to hinder him from speaking. But He
miracle.
devil,

and

xco<pof ?

Tit. in
att

before the Lord was both dumb in speech, and deaf in hearing. TIT. BOST Now He calls the devil deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking

who was brought

away the quickness of human feeling, blunts the hearing of our soul. Christ therefore comes that He might cast out the For He devil, and that we might hear the word of truth.
healed one that
salvation.
devil, the

He

might create a universal foretaste of


it

man

Hence

follows,

And when

lie

had

cast out the

dumb
But

spake.

demoniac is related by Matthew to have been not only dumb, but blind. Three miracles then were performed at the same time on one man. The blind see, the
;

BEDE

that

VER. 17

20.

ST.

LUKE.
devil

401
is set free.

dumb
The

speaks, and he that


is

was possessed by a

like daily accomplished in the conversion of believers, so that the devil being first cast out, they see the light, and

then those mouths which were before silent are loosened to


speak the praises of God. CYRIL; Now when the miracle was performed, the multitude extolled Him with loud praises, and the glory which was due to God. As it follows, And the

BEDE But since the multitudes who people wondered. were thought ignorant always marvelled at our Lord s actions,
;

the Scribes and Pharisees took pains to deny them, or to per vert them by an artful interpretation, as though they were not
the
it

work of a Divine power, but of an unclean spirit. Hence But some of them said. He casteth out devils Beelzebub the prince of the devils. Beelzebub was through the God Accaron. For Beel is indeed Baal himself. But Zebub means a fly. Now he is called Beelzebub as the man of flies, from whose most foul practices the chief of the devils was so named. CYRIL; But others by similar darts of envy sought from Him a sign from heaven. As it follows, And others, tempting him, sought of him a sign from heaven.
follows,

As

the man, this

Although thou hast cast out a devil from no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led the people through the midst of the E sea, and Joshua his successor stayed the sun in Gibeon. But thou hast shewn us none of these things." For to 13. seek signs from heaven shewed that the speaker was at
if
"

they said,

is

]4>

that time influenced


Christ.

by some

feeling of this kind towards

knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation and a house divided against a house
17.

But

he,

falleth.

18. If
shall his

Satan also be divided against himself, how kingdom stand ? because ye say that I cast
if

out devils through Beelzebub.


19.
VOL.

And
III.

by Beelzebub cast out


2 D

devils,

by

402

GOSPEL ACCORDING TO

CKAP.

XI.

whom

do your sons cast them out ? therefore shall be your judges. they 20. But if I with the finger of God cast out devils,

no doubt the kingdom of God


Chrys.
41. in

is

come upon you.

CuRYS. The suspicion of the Pharisees being utterly without


reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knotting
their

Matt,

thoughts,

said unto

them. Every kingdom divided

be brought to desolation. BEDE; He against answered not their words but their thoughts, that so at least
itself ^vill
Chrys.
P

into the secrets of the heart.

they might be compelled to believe in His power, who saw CHRYS. He did not answer

them from the Scriptures, since they gave no heed to them, explaining them away falsely but he answers them from things For a house and a city if it of every day occurrence. be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony If then, of the inhabitants maintains houses and kingdoms. I cast out devils by means of a devil, there is dissen says He, Hence He sion among them, and their power perishes. But if Satan be divided against himself, how shall he adds, stand? For Satan resists not himself, nor hurts his soldiers,
;

but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet. AMBROSE ; Herein also He shews His own kingdom to be undivided and
everlasting.

Those then who possess no hope

in Christ,

but

think that

casts out devils through the chief of the devils, This also has their kingdom, He says, is not everlasting.

He

For how can the kingdom reference to the Jewish people. of the Jews be everlasting, when by the people of the law
Jesus
is denied, who is promised by the law ? Thus in part does the faith of the Jewish people impugn itself; the glory of the wicked is divided, by division is destroyed. And therefore

of the Church shall remain for ever, because its undivided in one body. BEDE The kingdom also of the Father, Son, and Holy Spirit, is not divided, because Let then the Arians it is sealed with an eternal stability.

the

kingdom

faith is

cease to say that the

Son

is

inferior to the Father, but the

VKU 17

OQ.

ST.

LUKK.

403

Holy
their

power CHRYS. This then is the first answer; the second which Chrys. relates to His disciples He gives as follows, And if I by Beel-lJU^fa zebub cast out devils, by whom do your sons cast them out ? Matt.
says not, their wrath.

since Spirit inferior to the Son, is one also.

whose kingdom

is

one,

My disciples," but your sons, wishing to soothe CYRIL For the disciples of Christ were Jews, and sprung from Jews according to the flesh, and they had obtained from Christ power over unclean spirits, and delivered those who were oppressed by them in Christ s name. Seeing
"

He

then that your sons subdue Satan in

madness
are then

to

say that

have

My

name, is it not very from Beelzebub? Ye power


-

My

Hence the faith of your children. CHRYS. For Chr V3 He adds, Therefore shall they be your judges. since they who come forth from you are obedient unto Me,
condemned by

it is

BEDE
of God.

plain that they will condemn those Or else, By the sons of the ;

who do
Jews

He means

the contrary. the

exorcists of that nation,

who

cast out devils

by the invocation

says, If the casting out of devils by your case has sons is ascribed to God, not to devils, why in
if

As

He

My

Therefore shall they be not in authority to exercise judgment, but in your judges, act, since they assign to God the casting out of devils, you to

not the same work the same cause

Beelzebub, the chief of the devils. CYRIL; Since then what you say bears upon
it is

it

the

mark of

God I cast out devils. calumny, by Hence He adds, But if 1 by the finger of God cast out devils, AUG. Au no doubt the kingdom of God is come upon you.
plain that
the Spirit of

<)

That Luke speaks of ihejfinger of God, where Matthew hasui.c.38! said, the Spirit, does not take away from their agreement in
sense, but
it

rather teaches us a lesson, that


to give to \hefinger

we may know
it

what meaning

of God, whenever we read

in the Scriptures.

AUG. Now the Holy Spirit is called theAug.de finger of God, because of the distribution of gifts which are j^j^j given through Him, to every one his own gift, whether he beq- 17. of men or angels. For in none of our members is division more
apparent than in our fingers. CYRIL; Or the Holy Spirit is The Son was said Ps. called the finger of God for this reason.
to
98,

be the hand and arm of the Father, for the Father worketh all things by Him. As then the finger is not sepa2 D 2

404
rate

GOSPEL ACCORDING TO

CHAP. XI.
;

from the hand, but by nature a part of it so the is united to the Son, and through Holy Spirit consubstantially Him the Son does all things. AMBROSE; Nor would you

think in the compacting together of our limbs any division of to be made, for there can be no division in an un power

divided thing.

And

therefore the appellation of finger

must

be referred
Athan.
2<

con*.

form of unity, not to the distinction of ATHAN. But at this time our Lord does not power. hesitate because of His humanity to speak of Himself as
to the

Arian.

Holy Spirit, saying, that He cast out devils by as though the human nature was not sufficient for the Him, casting out of devils without the power of the Holy Spirit.
inferior to the

Chrys.

2;
sup.
Tit.

CYRIL And therefore it is justly said, The kingdom of God come upon you, that is, If I as a man cast out devils by the Spirit of God, human nature is enriched through Me, and the kingdom of God is come." CHRYS. But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things? AMBROSE At the same time He shews that it is a regal power which the Holy Spirit possesses, in whom is the kingdom of God, and that we in whom the Spirit dwells are a royal house. TIT. BOST. Or He God is come upon you, signifying, is says, The kingdom of come against you, not for you." For dreadful is the second
;

is

"

"

coming of Christ
21.
his

to faithless Christians.

a strong man armed keepeth his palace, are in peace goods 22. But when a stronger than he shall come upon
:

When

him and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. and he 23. He that is not with me is against rne
:

that gathereth not with

me

scattereth.

was necessary for many reasons to refute the Lord now makes use of a very plain example, by which He proves to those who will consider it that He overcomes the power of the world, by a power inherent
CYRIL
;

As

it

cavils of His opponents, our

in Himself, saying,

When a

strong

man armed

keepeth his

VE.

21

23.

ST.

LUKE.

405
a strong man, not because
;

palace.

CHRYS.

He

calls the devil

Chrys.

he is naturally so, but referring to his ancient dominion, of 4^ ^ which our weakness was the cause. CYRIL For he used before Matt
the

coming of the Saviour

to seize with great violence


is,

upon
were

the flocks of another, that


to his

God, and carry them


are
all

as

it

own fold. THEOPHYL. The Devil s arms

kinds of sins, trusting


John

which he prevailed against men. BEDE; But the world he calls his palace, which lieth in wickedness, wherein up to 1 5 our Saviour s coming he enjoyed supreme power, because he
in

rested in the hearts of unbelievers without any opposition. But with a stronger and mightier power Christ has conquered,

and by delivering all men has cast him out. Hence it is added, But \f a stronger than he shall come upon him, and overcome, #c.
CYRIL; For as soon as the Word of the Most High God, the Giver of all strength, and the Lord of Hosts, was made man, He attacked him, and took away his arms. BEDE; His arms
then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him.

CYRIL; For the Jews who had been a long time entrapped by him into ignorance of God and sin, have been called out by the holy Apostles to the knowledge of the truth, and pre
sented to

God the Father, through faith in the Son. BASIL; Christ also divides the spoil, shewing the faithful watch which BEDE; As conqueror angels keep over the salvation of men.
is

too Christ divides the spoils, which

a sign of triumph, for

leading captivity captive

gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Ephes. Pastors and Teachers. CHRYS. Next we have the fourth answer, where it is added, Chrys.
against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is
is

He

He who

not with

me

is

ubl 8up

Mine, become so united with Me, as with Me to cast out It follows, And he who gathereth not with me, devils ? scattereth. CYRIL; As if He said, I came to gather together the sons of God whom he hath scattered. And Satan him self as he is not with Me, tries to scatter those which I have How then does he whom I use all gathered and saved.

406
Chrys.

GOSPEL ACCORDING TO
?

CHAP. XI.

4i?Tn Matt.

My efforts to resist, supply Me with power CHRYS. But if he wno does not work with Me is My adversary, how much more h e W h opposes Me It seems however to me that he here
?

under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom

He

gathered together.

gone out of a man, he walketh through dry places, seeking rest; and
24.

When

the unclean spirit

is

finding none, he saith, I will return unto

my

house

whence
25.

came out. And when he cometh, he


I

findeth

it

swept and

garnished. 26. Then goeth he, and taketh to him seven other enter in, spirits more wicked than himself; and they and dwell there: and the last state of that man is

worse than the

first.

shew how

CYRIL; After what had gone before, our Lord proceeds to it was that the Jewish people had sunk to these

opinions concerning Christ, saying, When the unclean spirit For that this example relates to is gone out of a man, fyc.
Matt, 12 4
*

the Jews, Matthew has explained when he says, Even so For all the shall it be also unto this wicked generation. in Egypt in the practice of the time that they were living

Egyptians, there dwelt in them an evil spirit, which was drawn out of them when they sacrificed the lamb as a type of Christ,

and were sprinkled with


destroyer.

its

blood, and
is

so

escaped the

AMBROSE; The comparison then

between one

man and

the whole Jewish people, from whom through the Law the unclean spirit had been cast out. But because in the Gentiles, whose hearts were first barren, but afterwards in baptism

moistened with the dew of the


rest

Spirit, the devil

could find no
spirits

because of their
is

faith in Christ, (for

to the unclean

he then returned to the Jewish people. Hence it follows, And finding none, he saith I will return to my house tvhence I came.
Christ a flaming
fire,)
,

VER. 24

2(>.

ST.

LUKE.

407

ORIGEN; That
for

is,

to those

who

are of Israel,

whom

he saw

possessing nothing divine in them, but desolate, and vacant

him to take up his abode there and so it follows, And when he came, he findcth it swept and garnished. AM BROSE; For Israel being adorned with a mere outward and in her superficial beauty, remains inwardly the more polluted For she never quenched or allayed her fires in the heart. water of the sacred fountain, and rightly did the unclean with him seven other spirits spirit return to her, bringing more wicked than himself. Hence it follows, And he goclh and taketh with him seven other spirits more wicked than
;

Seeing that himself, and they enter in and dwell there. in truth she has sacrilegiously profaned the seven weeks of
the Law, (i. e. from Easter to Pentecost,) and the mystery of the eighth day. Therefore as upon us is multiplied the seven-fold gifts of the Spirit, so upon them falls the whole accumulated attack of the unclean spirits. For the number

seven

is

CHRYS.

frequently taken to mean the whole. Now the evil spirits who dwell in the souls of the Chrys.
* j
-

Jews, are worse than those in former times.

For then the Jews 43 n the Prophets, now they lift up their hands against Matt raged against the Lord of the Prophets, and therefore suffered worse things from Vespasian and Titus than in Egypt and Babylon. Hence it follows, And the last state of that man is worse than the

former. Then too they had with them the Providence of God, and the grace of the Holy Spirit; but now they are de prived even of this protection, so that there is now a greater
lack of virtue, and their sorrows are more intense, and the tyranny of the evil spirits more terrible. CYRIL; The last state also is worse than the first, according

words of the Apostle, It were better not to have 2 Pet. known the way of truth, than after they have known it to turn back from it. BEDE; This may also be taken to
to the

refer to

certain

heretics or

Catholic, from
spirit
is,

whom
out.
is

at the time

schismatics, or even to a bad of his baptism the evil

had gone

And he wanders about in

his crafty device

dry places, that to try the hearts of the faithful, which

have been purged of all unstable and transient knowledge, if he can plant in them any where the footsteps of his iniquity. But he says, / will return to my house whence I came out.

408

GOSPEL ACCORDING TO

CHAP.

XI.

And

here we must beware lest the sin which we supposed extinguished in us, by our neglect overcome us unawares.

But he

finds his house

swept and garnished, that


the stain

is,

purified

yet re with no diligence in good works. By the seven evil plenished spirits which he takes to himself, he signifies all the vices.
sin,

by the grace

of baptism from

of

they are called more wicked, because he will have not only those vices which are opposed to the seven spiritual virtues, but also by his hypocrisy he will pretend to have the
virtues themselves.
Chryg.

And

CHRYS. Let us receive the words which follow, as said not only to them, but also to ourselves, And the last state of that man shall be worse than the first; for if enlightened and
released from our former sins we again return to the same course of wickedness, a heavier punishment will await our
latter sins.

BEDE; It may also be simply understood, that our Lord added these words to shew the distinction between the works of Satan and His own, that in truth He is ever hastening to cleanse what has been defiled, Satan to defile with still greater pollution what has been cleansed.

27.

a certain

And it came woman of

to pass, as he spake these things,

the

company
is

lifted

up her

voice,

and
thee,

said unto him, Blessed

the

womb

that bare

and tbe paps which thou hast sucked. 28. But he said, Yea rather, blessed are they that hear the word of God, and keep it.
BEDE; While the Scribes and Pharisees were tempting our Lord, and uttering blasphemies against Him, a certain woman with great boldness confessed His incarnation, as it follows,

And

it

came
of the

to

pass, as he spake these things, a certain


lifted

woman

company

up her

voice,

and said unto

him, Blessed is the womb that bare thee, #c. by which she refutes both the calumnies of the rulers present, and the un
belief of
future heretics.

works of the Holy

Spirit, the

For as then by blaspheming the Jews denied the true Son of

VER. 29

32.

ST.

LUKE.

409

God, so in after times the heretics, by denying that the Evervirgin Mary, by the cooperating power of the Holy Spirit,
ministered of the substance of her flesh to the birth of the only-begotten Son, have said, that we ought not to confess Him who was the Son of man to be truly of the same sub stance with the Father.

But

if

the flesh of the

Word

of God,

who was born according


the flesh of

to the flesh, is declared alien to

His Virgin Mother, what cause is there why the bare Him and the paps which gave Him suck are pronounced blessed? By what reasoning do they sup Him to be nourished by her milk, from whose seed pose they deny Him to be conceived? Whereas according to the physicians, from one and the same fountain both streams are proved to flow. But the woman pronounces blessed not only her who was thought worthy to give birth from her body to

womb which

the

Word of God, but those

also

who have

desired by the hear

ing of faith spiritually to conceive the same

Word, and by

dili

gence in good works, either in their own or the hearts of their neighbours, to bring it forth and nourish it ; for it follows, But he said, Yea rather, blessed are they that hear the

word of God, and keep

it.

CHRYS. In this answer He sought not to disown His mother, Chrys. OI but to shew that His birth would have profited her nothing, had ^ ^ But if it Matt, she not been really fruitful in works and faith.
profited Mary nothing that Christ derived her, without the inward virtue of her heart,
it

His birth from

much

less will

avail us to

have a virtuous

father, brother, or son, while

we ourselves are strangers to virtue. BEDE; But she was the mother of God, and therefore indeed blessed, in that she was made the temporal minister
of the Word becoming incarnate; yet therefore much more blessed that she remained the eternal keeper of the same

ever to be beloved
wise

Word.

men

of the Jews,
to

But this expression startles who sought not to hear and keep
it.

the
the

word of God, but

deny and blaspheme

the people were gathered thick he began to say, This is an evil generatogether,
29.

And when

410
tion
:

GOSPEL ACCORDING TO
;

CHAP. XI.

they seek a sign and there shall no sign be given it, but the sign of Jonas the prophet. 30. For as Jonas was a sign unto the Ninevites,
to this generation. of the south shall rise up in the 31. The queen judgment with the men of this generation, and

so shall also the

Son of man be

condemn them

of the earth to

came from the utmost parts hear the wisdom of Solomon and,
for she
;

behold, a greater than Solomon is here. 32. The men of Nineve shall rise

up

in

the

judgment with this generation, and shall condemn for they repented at the preaching of Jonas it
:

and, behold, a greater than Jonas

is

here.

Our Lord had been assailed with two kinds of for some accused Him of casting out devils through Beelzebub, to whom up to this point His answer was
;

BEDE

questions,

addressed; and others tempting Him, sought from Him a sign from heaven, and these He now proceeds to answer.

As

it

follows,

together, he

AMBROSE

And when the people were gathered thick began to say, This is an evil generation, fyc. That you may know that the people of the Syna

Basil,
ll *

gogue are treated with dishonour, while the blessedness of the Church is increased. But as Jonas was a sign to the Nine Hence it vites, so also will the Son of man be to the Jews. is added, They seek a sign ; and there shall no sign, be given them but the sign of Jonas the prophet. BASIL A sign is
;

a thing brought openly to view, containing in itself the manifestation of something hidden, as the sign of Jonas represents the descent to hell, the ascension of Christ, and His
resurrection from the dead. Hence Jonas was a sign to the Ninevites,
it

is

added, For as

so shall also the

Son

of man be to this generation. He gives them a sign, not from heaven, because they were unworthy to see it, but from the lowest depths of hell; a sign, namely, of His incarnation, not of His divinity; of His passion, not of His glorification.

AMBROSE
Lord
s

as the sign of Jonas is a type of our passion, so also is it a testimony of the grievous sins
;

Now

VEIL 29

32.

ST.

LUKE.

411

We may remark at once both the mighty voice of warning, and the declaration of mercy. For by the example of the Ninevites both a punish ment is denounced, and a remedy promised. Hence even
which the Jews have committed.
the Jews ought not to despair of pardon,
if

they will but

THEOPHYL. Jonas after he came practise repentance. forth from the whale s belly converts the men of Nineveh by his preaching, but when Christ rose again, the Jewish nation
So there was a sentence already passed upon them, of which there follows a second example, as it is said, The queen of the south shall rise up in the judgment, with the
believed not.

Now

men of

this generation,

and condemn them.

BEDE

Not

but by the contrast of certainly by any a better deed. As it follows, For site came from the utmost parts of the earth to hear the wisdom of Solomon ; and, behold, a greater than Solomon is here. Here in this place is not the
authority to judge,

pronoun, but the adverb of place, that

"

is,

there

is

one present

among you who


said not,
"

is

incomparably superior to
Solomon,"

Solomon."

He

"I

am

greater than

that he might teach

us to be humble, though fruitful in spiritual graces. As if he The barbarian woman hastened to hear Solomon, taking said,
so long a journey to be instructed in the knowledge of visible living creatures, and the virtues of herbs. But ye when ye stand

by and hear Wisdom herself teaching you invisible and hea venly things, and confirming her words with signs and wonders,
are strangers to the word, and senselessly disregard the miracles."

BEDE ; But if the queen of the South, who doubtless is of the elect, shall rise up in judgment together with the wicked, we have a proof of the one resurrection of all men, good
well as bad, and that not according to Jewish fables happen a thousand years before the judgment, but at the judgment itself. AMBROSE; Herein also while condemning
as
to

the Jewish people,

He strongly expresses the mystery of the Church, which in the queen of the South, through the desire of obtaining wisdom, is gathered together from the uttermost parts of the whole earth, to hear the words of the Peace making Solomon a queen plainly whose kingdom is un divided, rising up from different and distant nations into one body. GREG. NYSS. Now as she was queen of the Ethiopians, and in a far distant country, so in the beginning
;

Greg.

*?-

412

GOSPEL ACCORDING TO

CHAP. XI.

the Church of the Gentiles was in darkness, and far off from the knowledge of God. But when Christ the Prince of peace

shone
the

forth, the

Jews being

still

in darkness, thither

came

Gentiles, and offered to Christ the frankincense of piety, the gold of divine knowledge, and precious stones, that is, obedience to His commands. THEOPHYL. Or because

the South

is praised in Scripture as warm therefore the soul reigning in the south, that

and
is,

life-giving,

in all spiritual

conversation, comes

to hear the

wisdom of Solomon, the

Prince of peace, the Lord our God, (i. e. is raised up to contemplate Him,) to whom no one shall come except he reign in a good life. But He brings next an example

from the Ninevites, saying, The


Chrys.
c

men

of Nineveh shall rise

up in judgment with this generation, and shall condemn it. CHRYS. The judgment of condemnation comes from men From like, like or unlike to those who are condemned.
for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the

time of Christ, that so their condemnation might be the


Horn, Matt.

more remarkable. For the Ninevites indeed were barbarians, b Q t these Jews. The one enjoying the prophetic teaching,
the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the

heaven.

one foretold destruction, the other preached the kingdom of To all men then was it known that the Jews ought rather to have believed, but the contrary happened therefore
;

he adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here. AMBROSE; Now in a
mystery, the Church consists of two things, either ignorance of sin, which has reference mainly to the queen of the South, or ceasing to sin, which relates indeed to the repentant
Ninevites.

For repentance blots out the


it.

offence,

wisdom

guards against
Aug.
Ev.
ii.c.

lib.

Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does 39. not gee tna ^ i t i s an ^i e q ues tion, in what order our Lord said those things, seeing that we ought to learn by the most
AUG.
precious authority of the Evangelist, that there is no false hood. But not every man will repeat another s words in the same order in which they proceeded from his mouth, seeing

VLR. 33

36.

ST.

LUKE.

413
to the

that the order itself


fact,

whether

it

makes no difference with respect be so or not.

hath lighted a candle, under a bushel, putteth but on a candlestick, that they which come in may
33.
it

No man, when

he

in a secret place, neither

see the light. 34. The light of the

when
full

thine eye
;

is

therefore is the eye whole body also is full single, thy

body

of light but when thine eye of darkness.


35.

is

evil,

thy body also


is

is

therefore that the light which thee be not darkness.

Take heed

in

36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee
light.

CYRIL; The Jews

said,

that

our Lord performed His

miracles not for faith, i. e. that they might believe on Him, but to gain the applause of the spectators, i. e. that He might have

He refutes therefore this calumny, saying, he hath lighted a candle, putteth it in a secret on a candlestick. BEDE ; place, neither under a bushel, but Our Lord here speaks of Himself, shewing that although He had said above that no sign should he given to this wicked generation but the sign of Jonas, yet the brightness of His He light should by no means be hid from the faithful.
more
followers.
*

No man when

Himself indeed

lights the candle,


fire

who

filled

the vessel of

our nature with the


surely

He

of His divinity ; and this candle wished neither to hide from believers, nor to place
is,

under a bushel, that


law, or confine
it

enclose

it

in

the measure of the

Jews.

But
for

Church, imprinted on our foreheads the faith of His incarnation, that they who with a true faith wish to enter the Church, might be able to see clearly the light of the

He He has

within the limits of the single nation of the placed it upon a candlestick, that is, the

414
truth.

GOSPEL ACCORDING TO
Lastly,

CHAP. XI
cleanse and purify

He bids them remember to

not only their works, but their thoughts, and the intentions For it follows, The light of the body is the eye. of the heart.
Ps. 119,

Either faith is the light, as it is written, Thy wordy Lord, is a lantern to my feet. For the word of God is our faith. But a lantern cannot shine except it has received
;

AMBROSE

Hence also the powers of our quality from something else. mind and senses are enlightened, that the piece of money which had been lost may be found. Let no one then place faith under the law, for the law is bound by certain limits, grace is unlimited; the law obscures, grace makes clear. THEOPHYL. Or else, because the Jews, seeing the miracles, accused them out of the malice of their heart, therefore our Lord tells
its

them, that, receiving the light, that is, their understanding, from God, they were so darkened with envy, as not to But to this end recognise His miracles and mercies.
received

place

it

our understanding from God, that we should upon a candlestick, that others also who are entering

we

in may see the light. The wise man indeed has already entered, but the learner is still walking. As if He said to the Pharisees,

You

ought to use your understanding

to

know

the miracles,

and declare them to others, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore, keeping up the meaning, He adds, The light of I he body is the ORIGEN For He gives the name of the eye especially eye. to our understanding, but the whole soul, although not For the whole corporeal, He metaphorically calls the body.
;

soul

is

enlightened by the understanding.

THEOPHYL. But
body
is it

will

be

light,

but

as if the eye of the body be light the if dark the body will be dark also, so

with the understanding in relation to the soul. Hence it follows, If thine eye be single, thy whole body will be full
thy whole body will be full of For the understanding from its very beginning desires only singleness, containing no dissimulation, or guile? or division in itself. CHRYS. If then we have the understanding, which is able to let loose the corrupted passions, we have done violence to the whole soul, and suffer

of light;

but

if

evil,
;

darkness.

ORIGEN

Chrys. Horn,

Matt,

dreadful darkness, being blinded by the perversion of our

understanding.

Therefore adds he,

Take heed, therefore,

VEIL

3.3

3(5.

ST.
is

LUKE.

4l

>

that the light which

in tliee be not darkness.

lie speaks

of a darkness which
origin

within

itself,

may be perceived, but which has its and which we every where carry

about with us, the eye of the soul being put out. Con cerning the power of this light He goes on to say, If thy ORIGEN whole body therefore be full of light, fyc. fyc.
;

If thy material body, when the light of a candle shines upon it, is made full of light, so that not one of thy

That

is,

any longer in darkness much more when thou sinnest not, shall thy whole spiritual body be so full of light, that its brightness may be compared to the shining of a candle, while the light which was in the body, and which used to be darkness, is directed whithersoever the under GREG. NAZ. Or else; The light Greg, standing may command. and eye of the Church is the Bishop. It is necessary then 41plst

members

is

that as the
itself pure,

body

is

but goes wrong

rightly directed as long as the eye keeps when it becomes corrupt, so also
to

with respect to the Prelate, according


be,

what his

state

may
be

must the Church


else;

in like

manner

suffer shipwreck, or

saved.

GREG. Or
is

By

the

understood which follows

name body each particular action Greg, 8 o its own intention, as it were the ^ 1^
*

eye of the spectators. Therefore it is said, The light of the body is the eye, because by the ray of a good intention the

be

If then thy eye deserving parts of an action receive light. whole body will be full of light, for if we intend single, thy

rightly in singleness of heart, we accomplish a good work, even though it seem not to be good. And if thy eye be evil,

thy whole body will be full of darkness, because when with a crooked intention even a right thing is done, although it

appears to
internal

glitter in

men

sight, yet before the

bar of the

judge it is covered with darkness. Hence too it is rightly added, Take heed therefore that the light which is in thee be not darkness. For if what we think we do well we cloud by a bad intention, how many are the evils themselves which even when we do them we know to be evil ? BEDE
;

adds, If tliy whole body therefore, fyc. by If then the whole of our body He means all our works.
in thy conscience nothing

Now when He

thou hast done a good work with a good intention, having approaching to a dark thought,

416

GOSPEL ACCORDING TO

CHAP.

XI.

though it chance that thy neighbour is injured by thy good actions, nevertheless for thy singleness of heart shalt thou be rewarded with grace here, and with glorious light hereafter; which he signifies, adding, And as ike bright shining of a candle shall it give tliee light. These words were especially directed against the hypocrisy of the Phari
sees,

who sought

for signs that

they might catch him.

37.

And

as he spake, a certain Pharisee

besought
sat

him

to dine with him,

and he went

in,

and

down

to meat.
it, he marvelled washed before dinner. 39. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the but your inward part is full of ravening and platter

38.

And when

the Pharisee saw

that he had not

first

wickedness.

Ye fools, did not he without make that which is


40.

that

made

that which
?

is

within also

41.

But rather give alms

and, behold, all for ye tithe 42. But woe unto you, Pharisees mint and rue and all manner of herbs, and pass over judgment and the love of God these ought ye to
! :

of such things as ye have; things are clean unto you.

have done, and not to leave the other undone. for ye love the 43. Woe unto you, Pharisees
!

uppermost seats
the markets.
44.

in the

synagogues, and greetings in

unto you, Scribes and Pharisees, hypo for ye are as graves which appear not, and crites the men that walk over them are not aware of them.
!

Woe

CYRIL; The Pharisee, while our Lord

still

continued on

speaking, invites Him to his own house. As it is said, And while he was speaking, a certain Pharisee besought him to dine with him. BEDE ; Luke expressly says, And

as he spake these things, to shew that

He had

not quite

VER.

3744.
He had

ST.

LUKE.

417

finished what

interrupted by For in order to relate this,

the Pharisee

purposed to say, but was somewhat AUG. Aug. asking Him to dine.
*

Matthew,

at that

Luke has made a variation froml6 Con hvan. place where both had mentioned what our lib.
ii.
40<

said concerning the sign of Jonah, and the queen of after which discourse the south, and the unclean spirit

Lord

Matthew says, While he yet talked to the people, behold his mother and his brethren stood without desiring to speak to him; but Luke having also in that discourse of our Lord related some of our Lord s sayings which Matthew omitted, now departs from the order which he had hitherto kept with Matthew. BEDE; Accordingly, after that it was told Him that His mother and brethren stood without, and He said, For he that doeth the will of God, the same is my brother, and sister, and mother, we are given to understand that He by the
request of the Pharisee went to the dinner.

CYRIL

For Christ, knowing the wickedness of those

Pharisees, Himself purposely condescends to be occupied in admonishing them, after the manner of the best physi
cians,

who

bring remedies of their

own making

to those

who

are dangerously ill. sat down to meat.

Hence

it

follows,

And

he went in and
for the

But what gave occasion

words

of Christ was, that the ignorant Pharisees were offended, that while men thought Him to be a great man and a prophet, He conformed not to their unreasonable customs. Therefore
it is

himself,

added, But the Pharisee began to think and suy within Why had he notjirst washed before dinner?

AUG. For every day before dinner the Pharisees washed Aug themselves with water, as if a daily washing could be a
cleansing of the heart.
himself, yet did not give
less,
it

But the Pharisee thought within utterance to a word; neverthe

follows,

He heard who perceived the secrets of the heart. Hence And the Lord said unto him, Now do ye Pharisees

clean the outside of the cup and the platter ; but your inward part is full of ravening and wickedness. CYRIL Now our Lord might also have used other words to admonish the foolish Pharisee, but he seizes the oppor tunity and framed his reproof from the things that were
;

make

ready before him.


VOL.
III.

At the hour, namely, of meals


2 E

He

takes

418
for

GOSPEL ACCORDING TO

CHAP. Xl-

His example the cup and the


the sincere servants of

platter, pointing out that it


to

became

God

be washed and clean,

not only from bodily impurity, but also from that which lies concealed within the power of the soul, just as any of the
vessels

which are used

for the table

ought to be

free

from

all

inward defilement.

AMBROSE

Now

mark

that our bodies are signified

by the

mention of earthly and fragile things, which when let fall a short distance are broken to pieces, and those things which

mind meditates within, it easily expresses through the senses and actions of the body, just as those things which the cup contains within make a glitter without. Hence also here
the

All g-

106.

by the word cup doubtless the passion of the body is spoken of. You perceive then, that not the outside of the cup and platter denies us, but the inner parts. For he said, But your inward part is full of ravening and wickedness. AUG. But how was it that He spared not the man by whom He was invited ? Yea rather, He spared him by reproof, that when corrected He might spare him in the judgment. Further, He shews us that baptism also which is once given
after,

The Pharisees despised


;

something within, not without. and used washings which were faith, without while within they remained full of pollution. The Lord condemns this, saying, Ye fools, did not he that made that which is without make that which is within also ?
cleanses by faith
;

but

faith is

BEDE; As
will

if

He

says,

He who made
This

both natures of man,

is against the Manithink the soul only was created by God, but the flesh by the devil. It is also against those who abominate the sins of the flesh, such as fornication, theft, and the like ;

have each to be cleansed.

cheans,

who

while those of the Spirit, which are no less the Apostle, they disregard as trifling.

condemned by

as a good Master taught us how our bodies from defilement, saying, But purify rather give alms of such things as ye have over: and,behold,all You see what the remedies are ; things are clean unto you.
;

AMBROSE we ought to

Now our Lord

almsgiving cleanseth
Johni5,
de
et

us,

the

word of God cleanseth

us,

according to that which is written, Now ye are clean through the word which I have spoken unto you.

Op

CYPRIAN The Merciful bids us


;

to

shew mercy and because


;

Eleem.

VER.

3744.

ST.

LUKE.

419

He seeks to save those whom He has redeemed at a great price, He teaches that they who have been defiled after the grace
of baptism

may

again be

made

clean.

For alms- Chryn says, give alms, not injury. which is free from all injury. It makes all 72. in giving which Joan things clean, and is more excellent than fasting though it be the more painful, the other is the more It enlightens the soul, enriches it, and makes it profitable. and beautiful. He who resolves to have compassion good on the needy, will sooner cease from sin. For as the
is

CHRYS.

Now He

that

physician

who

is

in

easily grieved

by

the misfortunes of others;

the habit of healing the diseased so we, if

is

we

have devoted ourselves

to the relief of others, shall easily

despise things present, and be raised up to heaven. unction of almsgiving then is no slight good, since

The
it

is

capable of being applied to every wound. what is over and BEDE; He speaks of
"

above"

our quod

necessary food and clothing.

For you are not commanded to give alms so as to consume yourself by want, but that after satisfying your wants, you should supply the poor to the utmost of your power. Or it must be taken in this way. Do that which remains within your power, that is, which is the only remedy remaining to those who have been hitherto engaged in so much wickedness give alms. Which word applies to every For not he thing which is done with profitable compassion. alone gives alms who gives food to the hungry and things of that kind, but he also who gives pardon to the sinner, and prays for him, and reproves him, visiting him with THEOPHYL. Or He means, some correcting punishment. That which is uppermost." For wealth rules the covetous
;
"

man s
is

heart.
;

AMBROSE

The whole then

of this

beautiful

discourse

directed to this end, that while it invites us to the study of simplicity, it should condemn the luxury and worldliness of
the Jews.

And
if

of their sins

yet even they are promised the abolition they will follow mercy.

AUG. But if they cannot be cleansed except they believe Aug. on Him who cleanses the heart by faith, what is this which He says, Give alms, and behold all things are clean to you? Let us give heed, and perhaps He Himself explains it to us.
2 E 2

420

GOSPEL ACCORDING TO

CHAP. XI.

For the Jews withdrew a tenth part from all their produce, and gave it in alms, which rarely a Christian does. There fore they mocked Him, for saying this to them as to men who did not give alms. God knowing this adds, But woe unto you, Pharisees! for ye tithe mint and rue and all manner of This herbs, and pass over judgment and the love of God. then is not giving alms. For to give alms is to shew mercy.
Tf thou art wise, begin with thyself: for how art thou merciful to another, if cruel to thyself? Hear the Scripture, which
Ecclus. says 30, 23. j e t

um

unto thee, Have mercy on thy own soul, and please God. unto thy conscience, thou that livest in evil or un

belief,

and then thou

findest thy soul begging, or perhaps

dumb with want. In judgment and love give alms to What is judgment? Do what is displeasing to soul. thy What is charity ? Love God, love thy neighbour. If thyself. thou neglectest this alms, love as much you like, thou
struck

doest nothing, since thou doest

it

CYRIL;
Pharisees,

Or He says

it

by

not to thyself. way of censure upon the

ordered those precepts only to be strictly observed by their people, which were the cause of fruitful Hence they omitted not even the returns to themselves.
smallest herbs, but despised the work of inspiring love to God, and the just awarding of judgment. THEOPHYL. For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbour. For when a man judges his neighbour justly, it proceeds from his love to him. AMBROSE; Or judgment, because they do not bring to examination every thing that they do charity, because they But that He might not make love not God with their heart.
;

who

us zealous of the

faith,

to

sums up
ought ye
Chrys.

the perfection of a
to

have done, and

the neglect of good works, He good man in a few words, these not to leave the other undone.

CHRYS. Where indeed the subject treated was the Jewish


cleansing, He altogether passed it by, but as the tithe is a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He
says, these ought ye to

73Tn
Matt.

have done.
also the arrogance of the boasting
:

AMBROSE; He reproves
Jews
in seeking the

preeminence

for it follows,

Woe unto you,

VER. 45

54.

ST.

LUKE.

421

Pharisees, for ye love the uppermost seats in the synagogues, CYRIL; By means of those things for which lie blames tyc.

us better. For He would have us be free from and not desire after vain show rather than the ambition, For the reality, which the Pharisees were then doing. of men, and the rule over them, do not move us greetings us

He makes

to be really useful, for these things fall to men though they be not good men. Therefore he adds, Woe unto you, who are as graves which appear not. For in wishing to receive greetings from men and to exercise authority over them, that

they might be accounted great, they differ not from hidden graves, which glitter indeed with outward ornaments, but
within are full
of
all

uncleanness.

AMBROSE

And

like

graves

which appear not, they deceive by their outside beauty, and by their look impose upon the passers by as it follows, And the men that walk over them are not
;

aware of them;
all

so

much
is

that in truth, though they give


beautiful, inwardly they enclose

outward promise of what

manner of pollution. CHRYS, But that the Pharisees were so, cannot be won* Chrys. m dered at. But if we who are counted worthy to be the 73 temples of God suddenly become graves full only of cor
ruption, this
is

indeed the lowest wretchedness.

here the apostate Julian says, that we must Cyril, avoid graves which Christ says are unclean; but he knewj^jj an not the force of our Saviour s words, for He did not command lib 10 us to depart from the graves, but likened to them the
;
-

CYRIL

Now

hypocritical people of the Pharisees.

of the Lawyers, and said unto him, Master, thus saying thou reproachest us
also.

45.

Then answered one

46.
for

And

ye lade

men

he said, Woe unto you also, ye Lawyers with burdens grievous to be borne,

and ye yourselves touch not the burdens with one of


your fingers.
47. Woe unto you for ye build the sepulchres of the prophets, and your fathers killed them.
!

422

GOSPEL ACCORDING TO

CHAP.

XI.

48. Truly ye bear witness that ye allow the deeds

of your fathers for they indeed killed them, and ye build their sepulchres.
:

49. Therefore also said the

wisdom

of

God,

I will

send them prophets and apostles, and some of them


they shall slay and persecute: 50. That the blood of all the prophets, which was shed from the foundation of the world, may be
required of this generation ; 51. From the blood of Abel unto the blood of

Zacharias, which perished between the altar and the temple verily I say unto you, It shall be required of
:

this generation.

Woe unto you, Lawyers for ye have taken the key of knowledge ye enter not in your away selves, and them that were entering in ye hindered.
52.
!

53.

And

Scribes and

as he said these things unto them, the Pharisees began to urge him vehemently,
:

and to provoke him to speak of many things 54. Laying wait for him, and seeking to catch
something out of his mouth, that they might accuse
him.
reproof which exalts the meek is generally the proud man. When therefore our Saviour was blaming the Pharisees for transgressing from the right path, the body of Lawyers were struck with conster nation. Hence it is said, Then answered one of the Law

CYRIL;

hateful to

yers,

and

said

unto

him,

Master,

thus

saying

thou

BEDE; In what a grievous state is reproachest us also. that conscience, which hearing the word of God thinks it
a reproach against itself, and in the account of the punish ment of the wicked perceives its own condemnation.

Now the Lawyers were different from the For the Pharisees being separated from the rest had the appearance of a religious sect; but those skilled in the Law were the Scribes and Doctors who solved legal
THEOPHYL.
Pharisees.

VEU. 45

54.

ST.

LUKE.

423

CYRIL ; But Christ brings a severe charge against questions. the Lawyers, and subdues their foolish pride, as it follows, And he mid, Woe unto you /,vo, ye Lawyer8, for ye lade men, fyc. lie brings forward an obvious example for their
direction.

The Law was burdensome

to

the

Jews

as the

disciples of Christ confess, but these Lawyers binding to

burdens which could not be borne, placed them upon those under them, taking care themselves to have no toil whatever. THEOPHYL. As often also as the teacher does what he teaches, he lightens the load, offering himself for an example. But when he does none of the
gether legal
things which he teaches others, the loads appear heavy to those who learn his teaching, as being what even their teacher is not able to bear.

BEDE Now they are rightly told that they would not touch the burdens of the Law even with one of their fingers, that is, they fulfil not in the slightest point that law which
;

they pretend to keep and transmit to the keeping of others, contrary to the practice of their fathers, without faith and the

grace of Christ. GREG. NYSS. So also are there


sinners, yet

now many

severe judges of

weak combatants; burdensome imposers of laws,


;

yet

weak bearers of burdens

who wish

nor to touch strictness of from their subjects.


;

life,

neither to approach though they sternly exact it

CYRIL Having then condemned the burdensome dealing of the Lawyer, He brings a general charge against all the chief men of the Jews, saying, Woe to you who build the
tombs of the prophets, and yourfathers killed them. AMBROSE This is a good answer to the foolish superstition of the Jews,
;

in building the tombs of the prophets condemned the deeds of their fathers, but by rivalling their fathers wicked For not the ness, throw back the sentence upon themselves.

who

building but the imitation of their deeds is looked upon as a crime. Therefore He adds, Truly ye bear witness that ye
allow,
!a$c.
; They pretended indeed, in order to win the favour of the multitude, that they were shocked at the unbelief of their fathers, since by splendidly honouring the memories of the prophets who were slain by them they condemned their deeds.

BEDE

424

GOSPEL ACCORDING TO

CHAP. XI.

But in their very actions they testify how much they coincide with their fathers wickedness, by treating with insult that Lord whom the prophets foretold. Hence it is added, There
fore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute. AMBROSE The wisdom of God is Christ. The words indeed in Matthew are, Behold I send unto you prophets and wise
;

men. BEDE; But if the same Wisdom of God sent prophets and Apostles, let heretics cease to assign to Christ a beginning from the Virgin let them no longer declare one God of the Law and Prophets, another of the New Testament. For
;

although the Apostolic Scripture often calls by the name of prophets not only those who foretell the coming Incarnation of
Christ, but those also who foretell the future joys of the kingdom of heaven, yet I should never suppose that these were to be placed before the Apostles in the order of enumeration.
Athan.
P

de fuga sua.

ATHAN. Now if they kill, the death of the slain will cry if they pursue, they send forth out tne louder against them of their iniquity, for flight makes the pursuit of the memorials
;

redound to the great disgrace of the pursuers. For no one flees from the merciful and gentle, but rather from And therefore it follows, the cruel and evil-minded man. the blood of all the prophets who have been slain from That the foundation of the world may be required of this genera tion. BEDE It is asked, How comes it that the blood of all the prophets and just men is required of the single generation
sufferers to
;

of the Jews; whereas many of the saints, both before the In carnation and after, have been slain by other nations ? But
the Scriptures frequently to reckon two generations of men, one of the good, and the other of the evil. CYRIL; Although then He says pointedly of this generation, He expresses not merely those who were then standing by
it

is

the

manner of

Him
Chrys.

and

listening, but every manslayer.

For

like is attri-

buted to about

like.

CIIRYS. But

if

He means

that the

Jews are

3^^
Matt,

to suffer

worse

things, this will

not be undeserved, for

they have dared to do worse than all. And they have been corrected by none of their past calamities, but when they saw others sin, and punished, they were not made better, but
did likewise
;

yet

it

will

not be that one shall suffer punish

ment

for the sins

of others.

VER. 45

54.

ST.

LUKE.

425

rited the malice of Cain, since

TIIEOPHYL. But our Lord shews that the Jews have inhe he adds, From the blood of
fyc.

Abel, to the blood of Zacharias,

was

slain

by Cain

but Zacharias,

whom

Abel, inasmuch as he they slew between

the temple and the altar, some say was the Zacharias of old BEDE ; He time, the son of Jehoiadah the Priest.

Why

begins/row the blood of Abel, who was the first martyr, we need not wonder but why, to the blood of Zacharias, is a
;

slain after him even up to our and soon after His birth the Innocents, unless perhaps it was because Abel was a shepherd, Zacharias a Priest. And the one was killed in the field, the other in the

question, since
s birth,

many were

Lord

court of the temple, martyrs of each class, that is, under their names are shadowed both laymen, and those engaged
in the office of the altar.

GREG. NYSS. But some say that Zacharias, the father of Greg. John, by the spirit of prophecy forecasting the mystery of t immaculate virginity of the mother of God, in no wise sepa- Nat;
rated her from the part of the temple set apart for virgins, wishing to shew that it was in the power of the Creator of all

things to manifest a new birth, while he did not deprive the mother of the glory of her virginity. Now this part was between the altar and the temple, in which was placed the brazen altar, where for this reason they slew him. It is said also, that when they heard the King of the world was about to come, from fear of subjection they designedly attacked him who bore witness to His coming, and slew the priest in the temple. GREEK Ex. But others give another reason for the destruction GeomeFor at the murder of the children the blessed ter of Zacharias. John was to be slain with the rest of the same age, but Eli
sabeth, snatching up her son from the midst of the slaughter, sought the desert. And so when Herod s soldiers could not
find Elisabeth

and the child, they turn their wrath against Zacharias, killing him as he was ministering in the temple.
It follows,

Woe

to

you, laicyers^for ye have taken

away

the

BASIL; This word icoe, which is uttered Basil, in sau with pain intolerable, is suited to those who were shortly after to be cast out into grievous punishment. CYRIL; Now we

key of knowledge.

For it was say, the law itself is the key of knowledge. both a shadow and a figure of the righteousness of Christ,

4*26

GOSPEL ACCORDING To

CHAP.

XI.

it became the Lawyers, as instructors of the Law of Moses and the words of the Prophets, to reveal in a certain

therefore

measure to the Jewish people the knowledge of Christ* This they did not, but on the contrary detracted from the divine miracles, and spoke against His teaching, Why hear
ye him?

So then they took away the key of knowledge. follows, Ye entered not in yourselves, and them that were entered in ye hindered. But faith also is the key of For by faith comes also the knowledge of knowledge.

Hence

it

lsa.7,9.truth,

LXX

according to that of Isaiah, Unless ye have believed, will not understand. The Lawyers then have taken away ye the key of knowledge, not permitting men to believe in Christ. Aug. de AUG. But the key of knowledge is also the humility of Christ,

Lii .q. 23.

which they would neither themselves understand, nor let be understood by others. AMBROSE; Those also are even now condemned under the name of Jews, and made subject to future
punishment, who, while usurping to themselves the teaching of divine knowledge, both hinder others, and do not themselves

Aug. de
lib. ii.
c<

?5 -

acknowledge that which they profess. AUG. Now all these things Matthew records to have been But Luke resaid after our Lord had come into Jerusalem. on His journey to lates them here, when our Lord was yet From which they appear to me to be similar Jerusalem. discourses, of which Matthew has given one, Luke the
other.

true were the charges of unbelief, hypo and impiety, brought against the Pharisees and Lawyers they themselves testify, striving not to repent, but to entrap the Teacher of truth; for it follows, And as he said these
crisy,

BEDE; But how

and Lawyers began to urge him vehemently. CYRIL; Now this urging is taken to mean pressing upon Him, or threatening Him, or waxing furious But they began to interrupt His words in against Him. many ways, as it follows, And tq force him to speak of many things. THEOPHYL. For when several are questioning
things to them, the Pharisees

man on different subjects, since he can not reply to all at This also once, foolish people think he is doubting. was part of their wicked design against Him; but they sought also in another way to control His power of
speech, namely, by provoking

Him

to

say something

by

VER. 45

54.

ST.

LUKE.

427

in wait for him,


"

might be condemned; whence it follows, and seeking to catch something out of his that they might accuse him. mouth, Having first spoken of Luke now says to catch or seize something from His forcing," mouth; at one time indeed they asked Him concerning the
that they might convict as a blasphemer Him who ac cused Moses; but at another time concerning Caesar, that they might accuse Him as a traitor and rebel against the

which

He

Law,

majesty of Caesar.

CHAP.
1.

XII.

there were gathered together an innumerable multitude of people, inso much that they trode one upon another, he began to

In the

mean

time,

when

say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2. For there is nothing covered, that shall not be

revealed
3.

neither hid, that shall not be known.

Therefore whatsoever ye have spoken in dark and that which ye ness shall be heard in the light
;

have spoken

in the ear in closets shall

be proclaimed

upon the housetops.


THEOPHYL. The Pharisees sought indeed to catch Jesus in His talk, that they might lead away the people from Him. But this design of theirs is reversed. For the people came all the more unto Him gathered together by thousands, and so
upon another.
desirous to attach themselves to Christ, that they pressed one So mighty a thing is truth, so feeble every where deceit. Whence it is said, And when there were

gathered together a great multitude, insomuch that they trode upon one another, he began to say unto his disciples, Beware ye of the leaven of the Pharisees, which is hypocrisy. For they were false accusers CYRIL therefore Christ
;

warned His
leaven
is

disciples
it

praised
it

is

GREG. NAZ. When against them. as composing the bread of life, but
and
bitter maliciousness.

when blamed

signifies a lasting

THEOIHYL. He

calls their hypocrisy leaven, as perverting


it

and

corrupting the intentions of the men in whom For nothing so changes the characters of up.
iCor.5, crisy.

has sprung

BEDE; For

as a little leaven leaveneth a


all

of meal, so hypocrisy will rob the mind of


integrity of
its virtues.

as hypowhole lump the purity and

men

AMBROSE

Our Lord has introduced

VER.

3.

GOSPEL ACCORDING TO

ST.

LUKE.

429

a most forcible argument for preserving simplicity, and being zealous for the faith, that we should not after the

manner of faithless Jews put one thing in practice, while in words we pretend another, namely, that at the last day the hidden thoughts accusing or else excusing one another, shall be seen to reveal the secrets of our mind. Whence it is added,
There
is

nothing hid which shall not be revealed.

ORIGEN

either then says this concerning that time when God shall says it because however much judge the secrets of men, or

He

He

by discredit, good of

good deeds of another own nature cannot be concealed. CHRYS. As if He says to His disciples, Although now some chrys. call you deceivers and wizards, time shall reveal all things and Hom. convict them of calumny, while it makes known your virtue. Matt.
a
its

man may endeavour

to hide the

Therefore whatsoever things I have spoken to you in the small corner of Palestine, these boldly and with open brow,
casting
shall be

away

all

fear,

proclaim to the whole world.

And

therefore

He

adds, Whatsoever ye have spoken in darkness

heard in light. BEDE ; Or He says this, because all the things which the Apostles of old spoke and suffered amid the darkness of oppression and the gloom of the
prison, are

now
and

that the
their

Church
are

is

made known through

publicly proclaimed. be proclaimed on the housetops, are spoken according to the manner of the country of Palestine, where they are accustomed to live on the housetops. For

the world

acts

read,

The words,

shall

were not after our way raised to a point, but flat and level at the top. Therefore He says, p rocla imed shaped, on the housetops ; that is, spoken openly in the hearing of all men. THEOPHYL. Or this is addressed to the Pharisees as if He said, O Pharisees, what you have spoken in darkness,
their roofs
;

your endeavours to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another s ears, shall be proclaimed on the housetops, that is, was as audible to me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles.
that
is,

all

430

GOSPEL ACCORDING TO

CHAP.

XII.

But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of
the Apostles.

And I say unto you my friends, Be not afraid them that kill the body, and after that have no more that they can do. 5. But I will forewarn you whom ye shall fear
4.

of

cast into hell


6.

Fear him, which after he hath killed hath power to yea, I say unto you, Fear him.
;

five sparrows sold for two farthings, and not one of them is forgotten before God ? 7. But even the very hairs of your head are all numbered. Fear not therefore ye are of more value
:

Are not

than

many
;

sparrows.
Since unbelief springs from two causes, either malice or a sudden fear lest any
;

AMBROSE
from

a deeply-seated

one from terror should be compelled to deny the God whom he acknowledges in his heart, He well adds, And I say

Kom.

8,

my friends. Be not afraid of them that kill CYRIL ; For it is not absolutely to every body, fyc. one that this discourse seems to apply, but to those who love God with their whole heart to whom it belongs to say, Who
unto you
the
shall separate us from the love of Christ? not such, are tottering, and ready to fall

down.
than

But they who are Moreover


this, that
is it

John

15,

our Lord says, Greater love hath no

man

man
most

his life for his friends. lay ungrateful to Christ not to repay Him
;

down

How

then

not

what we receive?

AMBROSE

us also, that that death is not terrible for which at a far more costly rate of interest immortality is to
tells

He

be purchased. CYRIL; We must then consider that crowns and honours


are prepared for the labours of those upon whom continually venting forth their indignation, and to

men

are

them the

death of the body

He

adds,
;

BEDE

is the end of their persecutions. Whence after this have nothing more that they can do. Their rage then is but useless raving, who cast the

And

VBR. 4
lifeless

7.

ST.

LUKK.

431

and

limbs of martyrs to be torn in pieces by wild beasts birds, seeing that they can in no wise prevent the omni

from quickening and bringing them to life how our Lord makes His disciples Chrys, again. to all, by exhorting them to despise that very death 22 superior which is terrible to all. At the same time also he brings Matt.
potence of
CIIRYS. Observe
;

God

them proofs of the immortality of the soul adding, / will forewarn you whom ye shall fear: fear him, which after he hath killed hath power to cast into hell. AMBROSE For our natural death is not the end of punishment and there
:

fore

He

concludes that death

is

the cessation

of bodily

punishment, but the punishment of the soul is everlasting. And God alone is to be feared, to whose power nature adding, Yea, I say prescribes not, but is herself subject THEOPHYL. Here observe, that unto you, Fear him.
;

is sent as a punishment, since they here tormented by destruction, and afterwards thrust down into hell. But if you will sift the words you will

upon sinners death


are

understand something farther. For He says not, Who casts For not every one dying in into hell," but has power to cast. sin is forthwith thrust down into hell, but there is sometimes pardon given for the sake of the offerings and prayers which
"

are

made for the dead*. AMBROSE; Our Lord then had

instilled

the

virtue

of

Their faith simplicity, had awakened a courageous spirit. alone was wavering, and well did He strengthen it by adding with respect to things of less value, Are not five sparrows sold for two farthings? and not one of them is forgotten As if He said, If God forgets not the sparrows, before God.

how can He man


lightest which in
is

BEDE
one

The dipondius
two
asses.

is

a coin of the

weight, and equal

to

GLOSS.
ass,

Now

that

Gloss,
or

number

is

is in

weight an

but that which

two

is

a dipondius.

AMBROSE; But perhaps some one


.

will say,

How

for oxen?
but to care
a

that the Apostle says, Does the Lord care \ c or 9 whereas an ox is of more value than a sparrow;
is it
-

9,

for is

one thing,

to

have knowledge another.


lib.
ii. c. 1. Coccius, lib. x, art. 4. Chrysost. Phil. i. 24. Trans, p. 38, Horn, de Stat. Tr. p. 130. note e. note c. and Tracts for the Times, No.lxxii. p. 32.

This opinion of Theophylact s is from the declared doctrines both of the Roman and Greek Churches, and the general language of the Ste Bellarmine de Purg. Fathers.
different

432

GOSPEL ACCORDING TO
;

CHAP.

XII.

ORIGEN

Literally,

hereby

is

signified the

quickness of

the Divine foresight, which reaches even to the least things. But mystically, the five sparrows justly represent the spiritual

which have perception of high and heavenly things: be holding God, hearing the Divine voice, tasting of the bread of life,
senses,

smelling the perfume of Christ s anointing, handling the Word of Life. And these being sold for two farthings, that is, beinglightly esteemed by those who count as perishing whatever
is

said to

of the Spirit, are not forgotten before God. But God is be forgetful of some because of their iniquities.

THEOPHYL. Or these five senses are sold for two farthings, that is, the New and Old Testament, and are therefore not Of those whose senses are given up to forgotten by God. the word of life that they may be fit for the spiritual food, the Lord is ever mindful. AMBROSE; Or else; A good sparrow is one which nature has furnished with the power of
has taken
flying; for nature has given us the grace of flying, pleasure it away, which loads with meats the soul of the

wicked, and moulds it towards the nature of a fleshly mass. The five senses of the body then, if they seek the food of earthly alloy, cannot fly back to the fruits of higher
actions.

A bad

sparrow therefore

is

one which has

lost its
;

habit of flying through the fault of earthly grovelling such are those sparrows which are sold for two farthings, namely,

For the enemy sets up his, at the price of worldly luxury. But the as it were, captive slaves, at the very lowest price.
Lord, being the
fit

at a great price us,

His own image.


to

judge of His own work, has redeemed His noble servants, whom He hath made in CYRIL; It is His care then diligently
saints.

know the life of the

Whence it follows, But the hairs

of your heads are all numbered; by which He means, that of all things which relate to them He has most accurate know
ledge, for the numbering manifests the minuteness of the care AMBROSE ; Lastly, the numbering of the hairs is exercised.

not to be taken with reference to the act of reckoning, but

Yet they are well said to be numbered, because those things which we wish to preserve we number. CYRIL; Now mystically, indeed, the head of a man is his understanding, but his hairs the thoughts, which are open to
to the capability of knowing.

VEIL 8

2.

ST.

LUKK.

433

THEOPHYL. Or, by the head of each of the must understand a conversation meet for Christ, faithful, you but by his hair, the works of bodily mortification which are numbered by God, and are worthy of the Divine regard. AM
the eye of God.

BROSE; If then such is the majesty of God, that a single sparrow or the number of our hair is not beside His know
ledge,

how unworthy

is it to

suppose that the Lord

is

either

ignorant of the hearts of the faithful, or despises them so as to account them of less value. Hence He proceeds to

sparrows.
relates

conclude, Fear not then, ye are of more value than many must not read, Ye are more., which BEDE;

We

to the
is,

comparison of number, but ye are of morepluris


I

value, that

ATHAN.
to

Now
all

make

of greater estimation in the sight of God. ask the Arians, if God, as if disdaining other things, made only His Son, but deputed all
is it

things to

His Son; how

that

He

extends His providence

even to such

For upon
these
is

trifling things as our hair, whatever things He exercises

and the sparrows ? His providence, of

He

the Creator

by His own word.

8.

me

Also I say unto you, Whosoever shall confess before men, him shall the Son of man also confess
:

before the angels of God 9. But he that denieth


before the angels of God.

me

before

men

shall

be denied

whosoever shall speak a word against the Son of man, it shall be forgiven him but unto him
10.
:

And

that blasphemeth against the

Holy Ghost

it

shall not

be forgiven.
they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought
1 1
.

And when

how
say:

or what thing ye shall answer, or what ye shall


shall teach

12. For the Holy Ghost hour what ye ought to say.

you

in the

same

BEDE;
is to

It was said above, that every hidden work and word be revealed, but He now declares that this revelation is

VOL. in.

2 F

434

GOSPEL ACCORDING TO

CHAP.

XII.

heavenly city and the Judge and King; saying, But I say unto you, Who soever shall con/ess me, tyc. AMBROSE; He has also well introduced faith, stimulating us to its confession, and to faith itself He has placed virtue as a foundation. For as
to take place in the presence of the

eternal

faith is the incentive to fortitude, so is fortitude the strong


Chrys.

34?Tn

support of faith. CHRYS. The Lord is not then content with an inward faith, but requires an outward confession, urging us
to confidence
all.

Ma tt.

and greater

love.

And

since this

is

useful for

He
fyc.

speaks generally, saying,

Whosoever shall confess

me,
Rom.

CYRIL;

Now
Lord

Paul says,
Jesus,

If thou wilt confess with thy


believe in thy heart that

mouth
raised

the

and

him from

the dead, thou shall be saved.


is

conveyed in these words. born of God the Father, that is, the Son of His substance, is Lord of all, not as only-begotten one who had gained His Lordship from without and by stealth, but who is in truth by His nature Lord, as well as the
mystery of Christ
first

God The whole For we must

confess that the

Word

Next we must confess that God raised Him from the dead, who was Himself truly made man, and suffered in the flesh for us; for such He rose from the dead. Whoever then will so confess Christ before men, namely, as God and the Lord, Christ will confess him before the angels of God at that time when He shall descend with the holy angels in
Father.
the glory of His Father at the end of the world.

EUSEB. But what


only-begotten

will

be more glorious than

to

have the
our be

Word of God Himself to bear witness in

half at the divine judgment, and by His own love to draw forth as a recompense for confession, a declaration upon that soul to

whom He bears witness, For not as abiding without him to whom He bears witness, but as dwelling in him and filling him But having con with light, He will give His testimony. firmed them with good hope by so great promises, He again
rouses them
nieth
Chrys.
p

by more alarming

threats, saying,

But he

that de-

me before men, shall be

denied before the Angels of God.

CHRYS. Both in condemnation a greater punishment is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recom pense of good and evil awaits them in the world to come. EUSEB.

VER. 8

12.

ST.

LUKE.

435

lie rightly declares this threatening, in order that none should refuse to confess Him by reason of the punishment, which is
to

to fall

be denied by the Son of God, to be disowned by Wisdom, away from life, to be deprived of light, and to lose
all

every blessing; but

these things to suffer before

God

the

Father who

is in

CYRIL

Now

heaven, and the Angels of God. they who deny are first indeed those

who

in

Besides these, there time of persecution renounce the faith. CHRYS. are heretical teachers also, and their disciples.

There are other modes


they deny him.

also of

scribes, saying, They profess that they

denying which St. Paul de know God, but in works

Tit. i,
im<5

again, If any provide not for his oivn, } T and specially for those of his own house he hath denied the 8. Also, Flee from covetous- Col.5,3. faith, and is worse than an infidel.
,

And

ness,

which

is idolatry.

Since then there are so

many modes

many likewise of confession, which whosoever has practised, shall hear that most blessed voice with which Christ greets all who have confessed Him,
of denial,
it is

plain that there are

But mark the precaution of the words. For in the Greek he says, Whosoever shall confess in Me, shewing that not by
his

own

strength, but

confesses Christ.
Me,"

by the aid of grace from above, a man But of him who denies, He said not in
"

but me. For though being destitute of grace he denies, nevertheless condemned, because the destitution is owing to him who is forsaken, or he is forsaken for his own fault.

he

is

BEDE

says, that those who have should be supposed that the condition of all was alike, that is, both of those who deny deliberately, and those who deny from infirmity or ignorance,
;

But

lest

from what

He
it

denied

Him

are to be denied,

He immediately added, And whosoever shall speak a word against the Son of Man, it shall be forgiven him. CYRIL; But if our Saviour means to imply, that if any injurious
spoken by us against a common man, we shall obtain w e repent, there is no difficulty in the passage, for pardon

word
since

is

if

willing to repent.

by natnre merciful, He restores those who are But if the words are referred to Christ how is he not to be condemned who speaks a word against Him ? AMBROSE Truly by the Son of Man we understand Christ, Who by the Holy Spirit was born of a virgin, seeing that His

God

is

only parent on earth

is

the Virgin. 2 F 2

What

then,

is

the

Holy

GOSPEL ACCORDING TO
Spirit greater than Christ, that they

CHAP. XII.
sin against Christ

who

should obtain pardon, while they who offend against the Holy But where there Spirit are not thought worthy to obtain it ?
is

Athan.
ad SeraP-

unity of power there is no question of comparison. ATHAN. The ancients indeed, the learned Origen and the great Theognostus, describe this to be the blasphemy against

the

of the
Heb.

Holy Ghost, when they who have been counted worthy gift of the Holy Spirit in Baptism, fall back into sin.
for this reason they
l

For they say that


6,

as

pau

says, It is impossible for those

can not obtain pardon ; who have been made

partakers of the Holy Ghost to renew them again, 8$c. But each adds his own explanation. For Origen gives this as his reason God the Father indeed penetrates and
;

things, but the power of the Son extends to rational things only; the Holy Spirit is only in those who

contains

all

partake of

Him

mens and heathens

in the gift of Baptism. sin, they sin against

When

then catechu
the

Son who

abideth in them, yet they may obtain pardon when they be come worthy of the gift of regeneration. But when the bap tized commit sin, he says that their offence touches the

coming to whom they have sinned, and therefore condemnation must be irrevocable. But Theognostus says, that he who has gone beyond both the first and second threshold deserves less punishment, but he who has also passed the third, shall no more receive par don. By the first and second threshold, he speaks of the doc trine of the Father and the Son, but by the third the partaking
Spirit, after

their

JohniG, of the

According to St. John, When the Spirit of you into all truth. Not as though the doctrine of the Spirit was above that of the Son, but because the Son condescends to those who are imperfect, but the

Holy

Spirit.

truth is come, he will lead

because the Spirit

who are perfect. If then not above the Son, blasphemy against the Spirit is unpardonable; but because remission of sin is indeed to the imperfect, but no excuse remains to the perfect, there
Spirit is the
seal of those
is

fore since the

Son

is in

the Father,

He is in

those in

whom

the

Father and the Spirit are not absent, for the Holy Trinity can not be divided. Besides this, if all things were made by the
Son, and
all; all

things consist in
it

so that

Him, He will Himself be truly in must needs be, that he who sinneth against the

VER. 5

8.

ST.

LUKE.

437

Son, sinneth against the Father also, and against the Holy But holy Baptism is given in the name of the Spirit. and the Son, and the Holy Spirit. And so they that Father,

baptism commit blasphemy against the holy Trinity. But if the Pharisees had not received baptism, how did He condemn them as if they had spoken blasphemy against the Holy Spirit, of which they were not yet partakers, espe cially since He did not accuse them simply of sin, but of blas phemy? But these differ, for he who sins transgresses the
sin after

Law, but he who blasphemes offends against the Deity Him But again, if to those who sin after baptism there is no self. remission of the punishment of their offences, how does the
Apostle pardon the penitent at Corinth ; but he travails in birth of the backsliding Galatians until Christ be formed 2 Cor
.

again in them.

u,

10.

Gal. 4,

And why

also

do we oppose Novatus, who does away with

19<

repentance after baptism ? The Apostle to the Hebrews does not thus reject the repentance of sinners, but lest they should

suppose that as according

to the

rites

of the

Law, under

the veil of repentance there could be many and daily baptisms, he therefore warns them indeed to repent, but tells them that

there could be only one renewal, namely, by Baptism. But with such considerations I return to the dispensation which is
in Christ,

*;*<,-

who being God was made man;

as very

God

raised

"

""

the dead

as clothed with the flesh, thirsted, laboured, suffered.

When

any then, looking to human things, see the Lord athirst or in suffering, and speak against the Saviour as if against a man, they sin indeed, yet may speedily on repentance receive And pardon, alleging as excuse the weakness of His body. again when any, beholding the works of Deity, doubt concern

But ing the nature of the body, they also sin grievously. these too if they repent may be quickly pardoned, seeing that
they have an excuse in the greatness of the works. But when they refer the works of God to the Devil, justly do they undergo the irrevocable sentence, because they have judged
in
to be the Devil, and the true God to have nothing more His works than the evil spirits. To this unbelief then the Pharisees had come. For when the Saviour manifested the works of the Father, raising the dead, giving sight to the blind, and such like deeds, they said that these were the

God

438

GOSPEL ACCORDING TO

CHAP. XIK

works of Beelzebub. As well might they say, looking at the order of the world and the providence exercised over it, that the world was created by Beelzebub. As long then as re
garding human things they erred in knowledge, saying, Is not this the carpenter s son, and how knoweth this man
things which he never learnt? He suffered them as sinning against the Son of man ; but when they wax more furious,

saying that the works of God are the works of Beelzebub, He no longer endured them. For thus also He endured their fathers so long as their murmurings were for bread and water;

but when having found a calf, they impute to it the divine mercies they had received, they were punished. At first

indeed
Exod.

multitudes

of

them

were

slain,

afterwards
visit

He
will

said indeed, Nevertheless., in the


visit their sin

day when I
is

upon them.

Such then

the sentence passed

upon the Pharisees, that in the flame prepared for the devil Not they shall be together with him everlastingly consumed.
then to make comparison between a blasphemy spoken against

Himself and the Holy Spirit said He these things, as if the Spirit were the greater, but each blasphemy being uttered against Him, He shews the one to be greater, the other less. For looking at Him as man they reviled Him, and said that His works were those of Beelzebub. AMBROSE; Thus it is thought by some that we should believe both the Son and the Holy Spirit to be the same
Christ, preserving the distinction of Persons with the unity of the substance, since Christ both God and man is one the Spirit, as it is written, The Spirit before our face, Christ

Lam.

4,

Lord; the same Spirit is holy, for both the Father is holy, and the Son holy, and the Spirit holy. If then Christ is each, what difference is there except we know that it is not lawful BEDE Or else for us to deny the divinity of Christ ? Whoso saith that the works of the Holy Spirit are those of Beelzebub, it shall not be forgiven him either in the pre Not that we deny sent world, or in that which is to come. that if he could come to repentance he could be forgiven by God, but that we believe that such a blasphemer as by the necessity of his deserts he would never come to forgiveness,
;

isa. 6,

according to that,

so neither to the fruits themselves of a worthy repentance ; He hath blinded their eyes, so that they

VER. 5

8.

ST.

LUKK.

439
;

should not be converted, and I should heal them. CYRIL But if the Holy Spirit were a creature, and not of the divine
substance of the Father and the Son,

does an injury committed against Him entail upon it so great a punishment as is denounced against those that blaspheme against God ? BEDE; Nor however are all they who say that the Spirit is not holy, or is not God, but is inferior to the Father and the
Son, involved in the crime of unpardonable blasphemy, be cause they are led to do it through human ignorance, not a demoniacal hatred, as the rulers of the Jews were. AUG. Or Aug. u Who hath rm if it were here
said,

how

spoken any blasphemy what- ^ to understand Spirit," all blasphemy but because it was said, who blasthereby phemcth a;ainst the Holy Spirit, let it be understood of him
ever against the Holy
"

we ought then

;"

blasphemed not in any way, but in such a manner can never be pardoned him. For so when it was said, The Lord tempteth no man, that is not spoken of every, but only j am es Now what that kind of bias- lj of a certain kind of temptation.
that

that

it

13>

pliemy against the Holy Spirit is, let us see. The first bless ing of believers is forgiveness of sins in the Holy Spirit. Against this free gift the impenitent heart speaks. Impenitence itself
therefore
is

blasphemy against the

Spirit,

which
;

is

neither

forgiven in this world, nor in that which is to come ance gains that forgiveness in this world which
in the world to

for repent
is

to

avail

CYRIL But the Lord after having inspired such great fear, and prepared men to resist those who depart from a right confession, commanded them for the rest to take no care what they should answer, because
come.
;

for those
fit

who

are faithfully disposed, the

Holy

Spirit frames

words, as their teacher, and dwelling within them.


follows,

Whence
Gloss.
1
"

they shall bring you into synagogues, take no thought how or what ye shall answer. GLOSS. Now he says, how, with respect to the manner of speaking,
it

And when

How ye shall what, with respect to the manner of intention. answer to those who ask, or what ye shall say to those who wish to learn. BEDE; For when we are led for Christ s sake before judges, we ought to offer only our will for Christ, but
in answering, the Holy Spirit will supply His grace, as added, For the Holy Spirit will teach you, $c. CHRYS.
it is

But

Chrys.

elsewhere

it

is

said,

Be ready

to

answer every one who 33^


Matt.

440

GOSPEL ACCORDING TO

CHAP.

XII.

shall ask you for a reason of the hope that is in you. When indeed a contest or strife arises among friends, He bids us

take thought, but


justice and
fear

when

there are the terrors of a court of

on every side, He gives His own strength so THEOas to inspire boldness and utterance, but not dismay. PHYL. Since then our weakness is twofold, and either from fear of punishment we shun martyrdom, or because we are ignorant and can not give a reason of our faith, he has ex
cluded both; the fear of punishment in that He said, Fear not them which kill the body, but the fear of igno rance, when He said, Take no thought how or what ye shall answer , 8$c.
13.

And one

of the

company

said unto him, Master,

speak to
with me.
14.

my

brother, that he divide the inheritance


said unto him,

And he

Man, who made me

judge or a divider over you ? 15. And he said unto them, Take heed, and be for a man s life consisteth not ware of covetousness in the abundance of the things which he possessed).
:

of the former passage is given to us for undergoing suffering for confessing the Lord, or prepare for contempt of death, or for the hope of reward, or for denun ciation of the punishment that will await him to whom pardon
will

AMBROSE; The whole

never be granted.
to try virtue, for

wont

since covetousness is generally destroying this also, a precept and ex

And

ample is added, as it is said, And one of the company said to him, Speak to my brother, that he divide the inheritance with me. THEOPHYL. As these two brothers were contending
that one
that

concerning the division of their paternal inheritance, it follows, meant to defraud the other; but our Lord teaches us

we ought not
that called

to

be

set

on earthly things, and rebukes


of inheritance; as
it

him

Him

to the division

follows, Man, who made me a judge or a divider over you ? BEDE He who wills to impose the trouble of division of lands upon the Master who is commending the

And he

said unto him,


;

joys of heavenly peace,

is rightly

called

man, according

to

VER. 16
that,

2J.
is

ST.

LUKE.

441

whereas there

envying, strife,

and

divisions

among
like

Cor. 3,

you, are ye not

men ?
the

CYRIL;

Now

Son of God, when

He

was made

unto us, was appointed by God the Father to be King and Prince upon his holy Mount of Sion, to make known the AMBROSE ; Well then does He avoid Divine command.
earthly things

who had descended

for the

sake of divine

things, and deigns not to be a judge of strifes and arbiter of laws, having the judgment of the quick and dead and the

You should consider then, not recompensing of works. what you seek, but from whom you ask it; and you should not eagerly suppose that the greater are to be disturbed by
the less.

who

Therefore is this brother deservedly disappointed desired to occupy the steward of heavenly things with corruptible, seeing that between brothers no judge should
natural
affection

intervene, but

should be

the umpire to

divide the patrimony, although immortality not riches should be the patrimony which men should wait for.

BEDE; He

takes

occasion

to fortify both the multitudes

from this foolish petitioner and His disciples alike by pre

it

cept and example against the plague of covetousness. Whence follows, He said to them, Take heed, and beware of all covetousness ; and he says, of all, because some things seem

what intention they

be honestly done, but the internal judge decides with are done. CYRIL; Or he says, of all covet that is, great and little. For covetousness is unpro ousness, as the Lord says, Ye shall build houses of hewn stone, Amos fitable, and shall not dwell in them. And elsewhere, Yea ten acres jj a 5
to

"

of vineyards shall yield one bath, and the seed of an homer w* But also in another way it is unprofit shall yield an ephah. as he shews, adding, For a man s life consisteth not in able, THEOPHYL. This our Lord says to rebuke the abundance, fyc.
the motives of the covetous,

who seem

to

heap up riches as

if

they were going to live for a long time. But will wealth ever make thee long lived ? Why then dost thou manifestly

undergo

evils

for the

sake of an uncertain rest

For

it is

doubtful whether thou oughtest to attain to an old age, for the sake of which thou art collecting treasures.

16.

And he

spake a parable unto them, saying,

442

GOSPEL ACCORDING TO
of a certain
rich

CHAP.

XII.

The ground
plentifully
17.
shall I
:

man brought

forth

And

he thought within himself, saying, What because I have no room where to bestow do,

my

fruits?

he said, This will I do I will pull down and build greater; and there will I bestow my barns, all my fruits and my goods.
18.
:

And

19.

And

much goods
eat, drink,

will say to soul, Soul, thou hast laid up for many years ; take thine ease,

my

and be merry.
said unto him,

20.

But God

Thou
:

thy soul shall be required of thee

fool, this night then whose shall

those things be, which thou hast provided ? 21 So is he that layeth up treasure for himself, and
.

is

not rich toward God.

THEOPHYL. Having
this, as it follows,

said that the

life

of man

is

not extended

by abundance of wealth, he adds a parable

to induce belief in

And

he spake a parable unto them, saying,

The ground of a certain rich man brought forth plentifully. BASIL; Not indeed about to reap any good from his plenty de Avar! f fruits, but that the mercy of God might the more appear, which extends its goodness even to the bad sending down His rain upon the just and the unjust. But what are the
Basil.
;

things wherewith this man repays his Benefactor ? membered not his fellow-creatures, nor deemed

He
that

re

he

ought to give of his superfluities to the needy. His barns indeed bursting from the abundance of his stores, yet was
his greedy

ing to

mind by no means satisfied. up with his old ones because of put


to

He was

unwill

his covetousness,

undertake new ones because of the number, were imperfect, and his care barren. Hence His complaint is like that of the it follows, And he thought. Does not the man oppressed with want say, What poor.

and not able

for his counsels

whence can I get food, whence clothing? Such For his mind is distressed also the rich man utters. things on account of his fruits pouring out from his storehouse, lest
shall I do,

VER. J6

21.

ST.

LUKE.

443

perchance when they have come forth they should profit the poor; like the glutton who had rather burst from eating, than GREG. O Gre give any thing of what remains to the starving.
adversity, the child of plenty.

For saying, What shall I

do,

c . 13.

he surely betokens, wishes, he labours as


It

that,
it

oppressed by were under a load of goods.

the success of his

BASIL;

B ^sil

for him to say, I will open my barn, I will call the needy, but he has no thought of want, only together of amassing ; for it follows, And he said, This will I do, I will pull down my barns. Thou doest well, for the storehouses

was easy

of iniquity are worthy of destruction. from which no one receives comfort.


greater.

Pull

He

down thy barns, adds, / will build

But if thou shalt complete these, wilt thou again them? What more foolish than labouring on for ever. destroy Thy barns, if thou wilt, are the home of the poor. But thou wilt say, Whom do I wrong by keeping what is my oivn? For it follows also, And there will I bestow all my fruits and my goods. Tell me what is thine, from whence didst thou get As he % ho anticipates the public it and bring it into life?
T

games,

injures

those
is

who

are

coming by appropriating

to himself

what

appointed for the


as their
forestalled.

wise the rich

who regard
for

own

common use, so like the common things

if every one receiving necessity would leave what remains to the needy, there would be no rich or poor. CYRIL; Observe also in another respect the folly of his

which they have what is sufficient

For

his

own

words, when he says, I will gather all my fruits, as if he thought that he had not obtained them from God, but that they

were the

fruits

of his

own

labours.

BASIL;
to thee

confessest that those things have

come

But if thou Basil, u from God, is

God

then unjust in distributing to us unequally.

Why

dost

thou abound while another begs? unless that thou shouldest gain the rewards of a good stewardship, and be honoured with the meed of patience. Art not thou then a robber, for
counting as thine own what thou hast received to distribute? It is the bread of the famished which thou receivest, the

garment of the naked which thou hoardest in thy chest, the shoe of the barefooted which rots in thy possession, the money of the pennyless which thou hast buried in the earth.
Wherefore then dost thou injure so many
to

whom

thou

444
Chrys.

GOSPEL ACCORDING TO

CHAP.

XII.

mightest be a benefactor. CHRYS. But in this he errs, that ne thinks those things good which are indifferent. For there inTad Tim are some things good, some evil, some between the two. The good are chastity, and humility, and the like, which when
-

man

the

evil,

chooses he becomes good. But opposed to these are which when a man chooses he becomes bad ; and

there are the neutral, as riches,

which

at

one time indeed

are directed to good, as to almsgiving, at other times to evil, And in like manner poverty at one as to covetousness.

time leads to blasphemy, at another to wisdom, according to


the disposition of the user. CYRIL The rich man then builds barns which last not, but decay, and what is still more foolish, reckons for himself upon
;

a long life; for it follows, And I will say unto my soul, Soul, thou hast muck goods laid up for many years. But, O rich
Athan.
;C

man, thou hast indeed fruits in thy barns, but whence canst thou obtain them? ATHAN.
lives so

as for

many years
if

Now

any one

seeing that our life is naturally he will not sin, for the greater fear destroys very uncertain, much pleasure, but the rich man on the contrary, promising
as to die daily,
to himself length of
life,

Rest, that
Basil,
*

is,

from

toil,

seeks after pleasures, for he says, eat, drink, and be merry, that is, with

BASIL ; Thou art so careless with respect to great luxury. sup the goods of the soul, that thou ascribest the meats of the

body to the soul. If indeed it has virtue, if it is fruitful in good works, if it clings to God, it possesses many goods, and But because thou art altogether rejoices with a worthy joy.
carnal and subject to the passions, thou speakest from thy
Chrys.

^
1

in

CHRYS. belly, not from thy soul. in delights which fattening the indulge

Now

it

behoves us not

to

body make

lean the

adCor.soul,

and bring a heavy burden upon it, and spread darkness over it, and a thick covering, because in pleasure our govern ing part which is the soul becomes the slave, but the subject rules. But the body is in need not of part, namely the body,
luxuries but of food, that it may be nourished, not that For not to the soul it may be racked and melt away. but to the body itself, because alone are pleasures hurtful,

from being a strong body it becomes weak, from being healthy diseased, from being active slothful, from being beautiful unshapely, and from youthful old.

VI;R.

1621.

ST.

LUKK.

445

BASIL; But he was permitted

to deliberate in every thing, Basil,

and

to manifest his purpose, that

such as his inclinations deserved.


secret, his

he might receive a sentence But while he speaks in

oc .

answers come

words are weighed in heaven, from whence the to him. For it follows, But God said unto him,

Thou fool, this night thy soul shall they require qf thee. Hear the name of folly, which most properly belongs to thee which not man has imposed, but God Himself. GREG. The Greg. ... 22.Mor. same night he was taken away, who had expected many years, 2

iii

c<

that he indeed

who had

in gathering stores for himself

looked

a long time forward, should not see even the next day. CHRYS. Chrys. They shall require of thee, for perhaps certain dread powers 2.^

were sent to require it, since if when going from city to city we Lazar want a guide, much more will the soul when released from the

body, and passing to a future life, need direction. On this account many times the soulrises and sinks into the deep again,

when

it

ness of our sins

ought to depart from the body. For the conscious is ever pricking us, but most of all when we

are going to be dragged before the awful tribunal.

For when

the whole accumulation of crimes

placed before the eyes, it are always indeed sorrowful, but particularly at the time when they are going to be brought before the judge ; so also the
soul at this time
is

brought up again, and astounds the mind. And as prisoners


is

greatly tormented

by

sin

but

much more

after it

has been removed.

and afflicted, GREG. Butin Gl


U

>g-

the night the soul was taken away which had gone forth in the darkness of its heart, being unwilling to have the light of

But He consideration, so as to foresee what it might suffer. Then whose shall those things be which thou hast pro adds, vided? CHRYS. For here shalt thou leave those things, and not Chrys. only reap no advantage from them, but carry a load of sins 33;
laid

upon thy own shoulders. And these things which thou hast up will for the most part come into the hands of enemies, but of thee shall an account of them be required. It follows, So is he that layeth up treasure for himself, and is not rich toward God. BEDE; For such a one is a fool, and will be
taken off in the night. He then who wishes to be rich to will not lay up treasures for himself, but distribute
possessions
to

Gen<

ward God,
his

the

poor.

AMBROSE

For in vain he

446
amasses wealth
alone
these things is the

GOSPEL ACCORDING TO

CHAP.

Xllv

who knows not how to use it. Neither are ours which we cannot take away with us. Virtue
us,

companion of the dead, mercy alone follows which gains for the dead an everlasting habitation.
22.

he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat neither for the body, what ye shall put
:

And

on. 23. The life is more than meat, and the body more than raiment.
is

THEOPHYL. The Lord carries us onward by degrees to a more perfect teaching. For He taught us above to beware of covetousness, and He added the parable of the rich man, intimating thereby that the fool is he who desires more than is enough. Then as His discourse goes on, He forbids us
be anxious even about necessary things, plucking out the very root of covetousness ; whence he says, Therefore I say unto you, Take no thought. As if He said, Since he is a fool,
to

who awards

to himself a longer measure of life, and is thereby rendered more covetous; be not ye careful for your soul, what ye shall eat, not that the intellectual soul eats, but because there

seems no other way for the soul to dwell united to the body ex Or because it is a part of the ani cept by being nourished. mate body to receive nourishment, he fitly ascribes nourishment to the soul. For the soul is called also a nutritive power, as it
is

so understood.

Be

not then anxious for the nourishing

But a dead body may part of the soul, what ye shall eat. also be clothed, therefore he adds, Nor for your body, what e shall put on. CHRYS. Now the words, Take no thought, Chrys. y Horn. are no t the same as do no work, but, Have not J your minds 21. in fixed on earthly things." For it so happens, that the man Matt,
"

is working takes no CYRIL; Now the soul is thought. more excellent than food, and the body than clothing. Therefore He adds, The life is more than meat, 8$c. As if He said, God who has implanted that which is greater, how will He not Let not our attention then be give that which is less

who

"

?"

VER. 24

2(>.

ST.

LUKE.

447

to stayed upon trifling things, nor our understanding serve seek for food and raiment, but rather think on whatever saves AMBROSE the soul, and raises it to the kingdom of heaven.
;

Now

nothing

is

more

likely

to
all

lievers that

God

can give us

produce conviction in be things, than the fact, that

the ethereal

spirit

perpetuates the vital union of the soul

in close fellowship, without our exertion, and the healthgiving use of food does not fail until the last day of

and body

death has arrived.

Since then the soul

is

clothed with the

body as with a garment, and the body is kept alive by the vigour of the soul, it is absurd to suppose that a supply of
food will be wanting to us, everlasting substance of life.

who

arc in possession of the

sow nor reap; which neither have storehouse nor barn; and God feedeth them how much more are ye better than
24. Consider the ravens
:

for they neither

the fowls
25.

And which

of

you with
?

taking*

thought can add

to his stature

one cubit

26. If ye then be not able to do that thing which


is least,

why take ye thought

for the rest

CYRIL; As before in raising our minds to spiritual boldness, assured us by the example of the birds, which are counted of little worth, saying, Ye are of more value than many spar rows ; so now also from the instance of birds, He conveys to us a firm and un doubting trust, saying, Consider the ravens, for they neither sow nor reap, which neither have storehouse nor barn, and God feedeth them; how much more are ye better than fowls ? BEDE That is, ye are more precious,

He

because a rational animal


the
are.

like

man

is

nature of things

than

irrational things, as

of a higher order in the birds

AMBROSE
in faith.
tilling,

But

it is

For

to the birds of the air

a great thing to follow up this example who have no labour of


fruitfulness of crops,

no produce from the

Divine Pro

vidence grants an unfailing sustenance. It is true then that the cause of our poverty seems to be covetousness. For they

448

GOSPEL ACCORDING TO

CKAP.

XII.

have for this reason a toilless and abundant use of food, because they think not of claiming to themselves by any We have lost special right fruits given for common food.

what things were common by claiming them as our own* For neither is any thing a man s own, where nothing is per

when the end is uncertain. whereas our Lord might have taken an example from the men who have cared least about earthly things, such as Elias, Moses, and John, and the like, He made mention of the birds, following the Old Testament, which sends us to the bee and the ant, and others of the same kind, in whom the Creator has implanted certain natural dispositions.
petual, nor is supply certain

CYRIL;

Now

THEOPHYL. Now the reason that he omits mention of the other birds, and speaks only of the ravens, is, that the young of the ravens are by an especial providence fed by God. For the
ravens produce indeed, but do not feed, but neglect their young, to whom in a marvellous manner from the air their food comes,
it were by the wind, which they receive having mouths open, and so are nourished. Perhaps also such things were spoken by synecdoche, i. e. the whole signified Hence in Matthew our Lord refers to the birds 6, by a part. of the air, but here more particularly to the ravens, as being more greedy and ravenous than others. EUSEB. By the ravens also he signifies something else, for the birds which pick up seeds have a ready source of food, but those that feed on flesh as the ravens do have more diffi Yet birds of this kind suffer from no culty in getting it.

brought as
their

Matt.

lack of food, because the providence of God extends every where ; but he brings to the same purpose also a third ar

gument, saying,
to his stature ?
Chry.s.

And which

of you by taking thought can add

^ ^
Matt,

01

CHRYS. Observe, that when God has once given a soul, it abides the same, but the body is taking growth daily. Passing over then the soul as not receiving increase, he makes
mention only of the body, giving us to understand that it is not increased by food alone, but by the Divine Providence, from the fact that no one by receiving nourishment can add

any thing

to his stature.

It is therefore

concluded, If ye then
take no thought
his

be not able to do that thing which

is least,

for

the rest.

EUSEB. If no one has by

own

skill

con-

VKR. 27

31.

ST.

LUKE.

449

trived a bodily stature for himself, but can not add even the shortest delay to the prefixed limit of his time of life, why

should

we be

BEDE

To

vainly anxious about the necessaries of life? Him then leave the care of directing the body, by
it

whose aid you see


such a
stature.

to

come

to pass that

you have a body of


de

AUG. But in speaking concerning increasing the stature Aug of the body, He refers to that which is least, that is, to p 28. God, to make bodies.
":

they toil unto you, that and yet not, they spin not say Solomon in all his glory was not arrayed like one of
lilies
:

27. Consider the

how they grow


I

these.

28. If then

God

so

day

in the field,

and to morrow
will

clothe the grass, which is to is cast into the oven;

how much more


faith?

he clothe you,

ye of

little

29.

And

shall drink, neither

seek not ye what ye shall eat, or what ye be ye of doubtful mind.


all

30. For

these things do
:

the nations

of the

world seek after


31.
all

and your Father knoweth that ye


;

have need of these things.

But rather seek ye the kingdom of God these things shall be added unto you.

and

CHRYS. As our Lord had before given instruction about Chrys.


food, so

now

also about raiment, saying, Consider the lilies^

of the field how they grow; they toil not, neither do they spin, that is, to make themselves clothing. Now as above when our

Matt.

Lord said,

the birds

sow
;

not,

He did not reprove sowing, but all


said,

superfluous trouble

so

when He

They

toil not,

neither

do they spin, He does not put an end to work, but to all anxiety about it. EUSEB. But if a man wishes to be adorned with precious
raiment, let him observe closely how even down to the flowers which spring from the earth God extends His manifold 2 G VOL. III.

450

GOSPEL ACCORDING TO

CHAT.

XII.

wisdom, adorning them with divers colours, so adapting


delicate

to the

membranes of

the flowers dyes far superior to gold

and purple, that under no luxurious king, not even Solomon himself, who was renowned among the ancients for his riches as for his wisdom and pleasures, has so exquisite a work been devised; and hence it follows, But I say unto you, that Solomon
Chrys.
22. in
att>

was not arrayed like one of these. CHRYS. He does not here employ the example of the birds, making mention of a swan or a peacock, but the lilies, for he wishes to give force to the argument on both sides, that is to say, both from the meanness of the things which have obtained such honour, and from the excellence of the honour con ferred upon them and hence a little after He does not call them lilies, but grass, as it is added, If then God so clothe the grass, which to-day is, He says not, which to-mor row is not, but to-morrow is cast into the oven ; nor does He say simply, God clothe, but He says, God so clothe, which has much meaning, and adds, how much more you, which ex Lastly, presses His estimation and care of the human race. when it behoves Him to find fault, He deals here also with mildness, reproving them not for unbelief, but for littleness
in all his glory
;

of

faith,

adding,

ye of

little faith, that

He may

so the

His words, that we should not only take no thought about our apparel, but not even admire CYRIL; For it is sufficient to the prudent elegance in dress.

more rouse us up

to believe in

for the sake

of necessity only, to have a suitable garment,


sufficient

and moderate food, not exceeding what


the saints
it is

even

to

is enough. To have those spiritual delights

which are in

Nor does
pared to
ferred to

after. AMBROSE; moment, that a flower is either com light man, or even almost more than to man is pre Solomon, to make us conceive the glory expressed,

Christ,

and the glory that comes

it

seem of

from

the

brightness
;

of

the

colour

to

be that

of

the

are truly the flowers of the other heavenly angels since by their brightness the world is adorned, and world, they breathe forth the pure odour of sanctification, who

who

shackled by no cares, employed in no toilsome task, cherish the grace of the Divine bounty towards them, and the gifts of
Therefore well also is Solomon their heavenly nature. here described to be clothed in his own glory, and in another

VEK.

-27

31.

ST.

M:KK.

451

place to be veiled, because the frailty of his bodily nature he clothed as it were by the powers of his mind to the glory of
the Angels, whose diviner nature remains free from bodily injury, are rightly preferred, although he be the should not however despair of God s mercy greatest man.
his works.

But

We

to us, to

whom by

the grace of His resurrection

He

promises

the likeness of angels.

were strange for the disciples, who ought to set before others the rule and pattern of life, to fall into those things, which it was their duty to advise men to renounce and therefore our Lord adds, And seek not ichctt ye sliall Herein also our Lord strongly recommends the eaf, 8$c. study of holy preaching, bidding His disciples to cast away all

CYRIL;

Now

it

human cares. BEDE It must however be


;

observed, that He says not, Do not seek or take thought about meat, or drink, or raiment, but
ivhat ye shall cat or drink, in which He seems to me to re prove those who, despising the common food and clothing, seek for themselves either more delicate or coarser food

and clothing than

theirs with

whom

they

live.

GREG. NYSS. Some have obtained dominion and honours and riches by praying for them, how then dost thou forbid

Greg.

us to seek such things in prayer? And indeed that all these Serm. things belong to the Divine counsel is plain to every one, yet are they conferred by God upon those that seek them,
in order that

by learning that God


raised to

listens to our

lower petitions,

the desire of higher things; just as we in children, who as soon as they are born cling to their see mother s breasts, but when the child grows up it despises

we may be

the milk, and seeks after a necklace or some such thing with which the eye is delighted; and again when the mind has ad vanced together with the body, giving up all childish desires,

he seeks from his parents those things which are adapted


perfect
life.

to

AUG. Now having forbidden all thought about food, he Aug. de next goes on to warn men not to be puffed up, saying, Neither^^ j q be ye lifted up, for man first seeks these things to satisfy 29 his wants, but when he is filled, he begins to be puffed up su bii me
-,

to 1!l concerning them. This is just as if a wounded man should boast that he had many plasters in his house, whereas it<ri*;?i* 2 G 2
N

452
were well even
for

GOSPEL ACCORDING TO

CHAP.

XII.

him

that he

one

plaster.

had no wounds, and needed not THEOPHYL. Or by being lifted up

but an unsteady motion of the one thing, then another, and jumping mind, meditating from this to that, and imagining lofty things. BASIL; And that you may understand an elation of this kind, remember
else
first

he

means nothing

own youth if at any time while by yourself have thought about life and promotions, passing rapidly you from one dignity to another, have grasped riches, have built
the vanity of your
;

palaces, benefitted friends, been revenged upon enemies. Now such abstraction is sin, for to have our delights fixed

upon
Greg,

goes on to add, For world seek after, #c.


is

useless things, leads away from the truth. Hence He all these things do the nations of the

GREG. NYSS. For

to

be careful about

ubi sup. vjgjbie

the part of those who possess no hope of things a future life, no fear of judgment to come. BASIL; But with

Chrys.
22?Tii

Matt,

respect to the necessaries of life, He adds, And your Father knoweth that ye have need of these things. CHRYS. He said not God," but your Father, to incite them to greater conFor who is a father, and wouJd not allow the want of fidence. his children to be supplied? But He adds another thing also;
"

for

not that

you could not say that He is indeed a father, yet knoweth we are in need of these things. For He who has created our nature, knoweth its wants. AMBROSE But He goes on to shew, that neither at the pre
;

sent time, nor hereafter, will grace be lacking to the faithful, if only they who desire heavenly things seek not earthly ; for it
is

unworthy for men to care for meats, who fight for a king dom. The king knoweth wherewithal he shall support and clothe his own family. Therefore it follows, But

ubi sup

seek ye first the kingdom of God, and all these things shall be added unto you. CHRYS. Now Christ promises not only a kingdom, but also riches with

those

ours, there is one thing which is primarily given, another which is superadded ; that we ought to make eternity our aim, the present life our business.

it; for if we rescue from cares who neglecting their own concerns are diligent about much more will God. BEDE; For He declares that

VER. 32

34.
little

ST.

LUKK.
;

453
it
is

32. Fear not,

flock

for

your Father

good pleasure to give you the kingdom. 33. Sell that ye have, and give alms

provide

yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth,

moth corrupteth. 34. For where your treasure heart be also.


neither

is,

there will your

GLOSS. Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from

Gloss.

them, from which superfluous cares proceed, saying, Fear not, THEOPHYL. By the little flock, our Lord signifies those fyc.

who

are willing to

become His
little

disciples, or

because in this

because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The

world the Saints seem

name

little

our Lord gives to the company of the

elect, either

from comparison with the greater number of the reprobate, or rather because of their devout humility.

CYRIL; But why they ought not to fear, He shews, adding, for it is your Father s good pleasure ; as if He says, How shall He who gives such precious things be wearied in shewing mercy towards you ? For al though His flock is little both in nature and number and renown, yet the goodness of the Father has
granted even to this little flock the lot of heavenly spirits, that Therefore that you may possess is, the kingdom of heaven.
the
it is

kingdom of heaven, despise

this

world

s
;

wealth.

Hence

added, Sell that ye have, 8$c. BEDE As if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life. But sell

which then is done worthily, when Lord s sake forsaken all that he hath, nevertheless afterwards labours with his hands that he may be able both to gain his living, and give alms. CHRYS. Chrys For there is no sin which almsgiving does not avail to blot 25. in But almsgiving Act out. It is a salve adapted to every wound.
a
that ye have for alms sake, man having once for his
-

has to do not only with money, but

-with

all

matters also

454
wherein

GOSPEL ACCORDING TO

CHAP.

XII.

man succours man, as when the physician heals, and the wise man gives counsel. GREG. NAZ. Now I i earlest Greg, Orat.H. y OU s j iou ij think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did Chrys. no t minister unto Christ among the poor. CHRYS. For without alms
tain if
it it is

For as a foun impossible to see the kingdom. its waters within itself grows foul, so also keeps
they retain every thing in their possession.

rich
Basil.

men when

brev ad int.

BASIL; But some one will ask, upon what grounds ought we * se-H t-hat which we have ? Is it that these things are

by nature

hurtful, or

because of the temptation


answer,
first,

to

our souls?
exist

To
i

this

we must
if it

that

every

thing
110

ing in the world


Tim.
f
4 ? 4.

were

in itself evil,

would be

creation

God, for every creation of God is good. And next, that our Lord s command teaches us not to cast away as evil what

we

possess, but to distribute, saying,

and give

alms.
to the rich,

CYRIL;

Now

perhaps

this

command is irksome

yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows,

Provide for yourselves bags which wax not old, fyc. That is, by doing alms, the reward of which abideth

BEDE;
for ever;

which must not be taken as a command that no money be kept by the saints either for their own, or the use of Matt. 4, the poor, since we read that our Lord Himself, to whom the John 2 an gels ministered, had a bag in which he kept the offerings of G the faithful; but that God should not be obeyed for the sake
1

of such things, and righteousness be not forsaken from fear of GREG. NYSS. But He bids us lay up our visible poverty.

and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure thai faileih not, $c. THEOPHYL. As if He said, Here the moth corrupts, but
"

there

is no Then because there are corruption in heaven." some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the

thief takes away.


it be simply understood, that but given away to our neighbour bears money kept faileth, or, that the treasure of good everlasting fruit in heaven
; ;

BEDE

Whether then should

works,

if it

be stored up

for the sake of earthly advantage, is

VKIl.

3540.

ST.

UJKK.
if it

155

soon corrupted and perishes; but

be laid up solely from

heavenly motives, neither outwardly by the favour of men, as by the thief which steals from without, nor inwardly by
vainglory, as
defiled.

by the moth which devours

within, can

it

be

GLOSS. Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars
desires, and bursts the bonds of charity. THEOPHYL. Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your

good

treasure
"

is,

there will your hearts be also


that neither

as if

He

says,

Suppose

moth corrupts nor

thief takes

away,

yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the
soul,

how every man

great

a punishment it deserves." naturally dwells upon that which


all

EUSEB. For
is

the object

where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things
his thoughts,

of his desire, and thither he directs

of this present

life,

he

lives in earthly things.

But

if

he has

heavenly things, there will his mind be ; so that he seems with his body only to live with men, but with his
given his
to

mind

mind

to

Now

this

have already reached the heavenly mansion. BEDE; must not only be felt concerning love of money, but

all the passions. sports of the gay

Luxurious feasts are treasures; and the desires of the lover,

also the

35. Let your loins be girded about, and your lights

burning
36.

And

ye yourselves like unto

men

that wait, for


;

when he will return from the wedding that when he cometh and knocketh, they may open unto him immediately. 37. Blessed are those servants, whom the lord when
their lord,

he cometh
that

shall find

watching: verily

say unto you,

down

he shall gird himself, and make them to sit to meat, and will come forth and serve them.

456
38.

GOSPEL ACCORDING TO

CHAP.

XII.

And

if

he

shall

in the third watch,

and

come in the second watch, or find them so, blessed are those

servants.

know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40. Be ye therefore ready also for the Son of man cometh at an hour when ye think not.
39.
this
:

And

THEOPHYL. Our Lord having taught His disciples modera tion, taking from them all care and conceit of this life, now leads them on to serve and obey, saying, Let your loins be
girded, that
is,

always ready
that

to
is,

and your lamps burning,

do the work of your Lord, do not lead a life in dark

ness, but have with you the light of reason, shewing you what to do and what to avoid. For this world is the night, but they have their loins girded, who follow a practical or active life.

For such is the condition of servants who must have with them also lamps burning that is, the gift of discernment, that
;

able to distinguish not only what he to do, but in what way otherwise men rush down the ought of pride. But we must observe, that He first orders precipice
the active
;

man may be

our loins
first

to be girded, secondly,

our lamps

to

be burning.

For

indeed comes action, then reflection, which is an enlight ening of the mind. Let us then strive to exercise the virtues,
that

Greg,
Ji ?Jo, in
01

we may have two lamps burning, that is, the conception of the mind ever shining forth in the soul, by which we are our selves enlightened, and learning, whereby we enlighten others. MAXIM. Or, he teaches us to keep our lamps burning, by CYRIL; Or, to prayer and contemplation and spiritual love. be girded, signifies activity and readiness to undergo evils from regard to Divine love. But the burning of the lamp signifies that we should not suffer any to live in the darkness of GREG. Or else, we gird our loins when bv conignorance.
tinence

we

control the lusts of the flesh.

For the
;

lust of

men
of

Evang. is in their loins,


loins,

and of women

in their

womb by

the

name

therefore, from the principal sex, lust

is signified.

But

VER.

3540.
it is

ST.

LUKE.
evil,

457
unless also

because

a small thing not to do

men

good works, it is added, And your lamps burning in your hands ; for we hold burning lamps in our hands, when by good works we shew forth bright examples to our neighbours. AUG. Or, He teaches us also to gird ourAug.de
strive to labour in

loins for the sake of keeping ourselves from the love of thej^ j^ 25 things of this world, and to have our lamps burning, that thisq-

thing

But

if

Greg. may be done with a true end and right intention. GREG. u a man has both of these, whosoever he be, nothing re-

mains for him but that he should place his whole expectation on the coming of the Redeemer. Therefore it is added, Ami be ye like to men that wait for their Lord, when he will re
turn from the wedding,
ding,
to
fyc.

For our Lord went

to the

wed

Bridegroom He Himself the heavenly multitude of angels. THEOjoined PHYL. Daily also in the heavens He betroths the souls of the 2 Saints, whom Paul or another offers to Him, as a chaste But He returns from the celebration of the heavenly virgin. marriage, perhaps to all at the end of the whole world, when He shall come from heaven in the glory of the Father perhaps also every hour standing suddenly present at the

when ascending up

into heaven as the

Cor.

death of each individual.

CYRIL;

Now

consider that

He

as from a festival, which God is ever keeping; for nothing can cause sadness to the Incorruptible

comes from the wedding

GREG. NYSS. Or else, when the wedding was celebrated and the Church received into the secret bridal chamber, the angels were expecting the return of the King to His own
Nature.
natural blessedness.
life,

Gre gj

n Cant.*

And

after their

example we order our

that as they living together without evil, are prepared to welcome their Lord s return, so we also, keeping watch at the door, should make ourselves ready to obey Him when He

comes knocking
knocketh,
tJiey

for

it

follows, that

when he comelh and


judgment,
6

may open to him immediately. GREG. For He comes when He hastens to


;

knocks, when already by the pain of sickness He denotes that death is at hand to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and

He

but^jjj

dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, imme for when he is aware of the diately opens to Him that knocks
;

458

GOSPEL ACCORDING TO

CHAP.

XII.

time of death drawing near, he grows joyful, because of the glory of his reward and hence it is added, Blessed arc the ser
;

vants whom the

Lord when he cometh shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who
and carelessness. GREG. NYSS, For the sake then of keeping watch, our Lord advised above that our loins should be girded, and our lamps burning, for light when placed before the eyes drives away
drives from himself the darkness of sloth
sleep.

The

loins also

when

tied with a girdle,

make

the

body

incapable of sleep. For he who is girt about with chastity, and illuminated by a pure conscience, continues wakeful.

CYRIL; When then our Lord coming shall find us awake and girded, having our hearts enlightened, He will then pro nounce us blessed, for it follows, Verily I say unto you, that
he shall gird himself ; from which we perceive that He will recompense us in like manner, seeing that He will gird Himself with those that are girded. ORIGEN; For He will be girded about His loins with righteousness. GREG. By which He

Isa. 11,

Greg,

THEOPHYL. S ircls Himself, that is, prepares for judgment. Or, He will gird Himself, in that He imparts not the whole fulness of blessings, but confines it within a certain measure.
For who can comprehend God how great He is ? Therefore are the Seraphims said to veil their countenance, because
will
It follows, and of the excellence of the Divine brightness. make them to sit down; for as a man sitting down causes

his whole
will

body to rest, so in the future coming the Saints have complete rest; for here they have not rest for the body, but there together with their souls their spiritual bodies

CYRIL; partaking of immortality will rejoice in perfect rest. He will then make them to sit down as a refreshment to the
weary, setting before them spiritual enjoyments, and ordering
a sumptuous table of His
"

gifts.

Dion in Ep. ad

DioNYSius AR. The sitting down" is taken to be the refrom many labours, a life without annoyance, the divine pose
conversation of those that dwell in the region of light enriched with all holy affections, and an abundant pouring forth of all
are filled with joy. For the reason why gifts, whereby they Jesus makes them to sit down, is that He might give them per petual rest, and distribute to them blessings without number.

transi-

Therefore

it

follows,

And

will pass over

and

serve them.

VER.

3540.
That
is,

ST.

LUKK.
to

451)
it

TIIEOPHYL.

Give back

them, as

were, an equal

return, that as they served Him, so also He will serve them. GREG. But He is said to be passi-ity over, when returns Greg, from the judgment to His kingdom. Or the Lord passes to 01

He

j*

!^

us after the judgment, and raises us from the form of HisEv. humanity to a contemplation of His divinity.

CYKIL

Our Lord knew the proneness of human

infirmity

to sin, but because

He

is

merciful,

He
He

does not allow us to

despair, but rather has compassion, as a saving remedy. And therefore

and gives us repentance


adds,

And

if he shall

second watch, $-c. For they who keep watch on the walls of cities, or observe the attacks of the enemy, divide
in the

come

the night into three or four watches. GREG. The first watch Greg. then is the earliest time of our life, that is, childhood, the ublsup< second youth and manhood, but the third represents old age.

He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second,
let

him not lose the remedies who has neglected conversion

of the third watch, that he


in childhood,

may

at least in

the time of youth or old age recover himself. CYRIL; Of the first watch, however, he makes no mention, for childhood
is

not punished by God, but obtains pardon; but the second and third age owe obedience to God, and the leading of an honest life according to His will. GREEK Ex. Or, to the first Severus. watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who And the same must be supposed of the are below these.
fourth,

and

if it

should so happen also of the


life,

are

different

measures of

fifth. For there and a good rewarder metes

THEOPHYL. Or out to every man according to his deserts. the hours of the night which lull men since the watches are to sleep, you must understand that there are also in our life
which make us happy if we are found awake. Does any one seize your goods ? Are your children dead ? Are you accused ? But if at these times you have done nothing against the commandments of God, He will find you
certain hours

watching in the second and third watch, that

is,

at the evil

time, which brings destructive sleep to idle souls. GREG. But to shake off the sloth of our minds, even our Gre
ubi

^u.

460
external losses are

GOSPEL ACCORDING TO

CHAP.

XII.

by a similitude set before us. For it is know, that if the goodman of the house had known what hour the thief would come. THEOPHYL.
added,

And

this

Some understand
soul, the

this thief to

be the

devil, the

house, the

the house, man. This interpretation, however, does not seem to agree with what follows. For the Lord s coming is compared to the thief as suddenly at hand,

goodman of

iThess.
5)

2*

according to the word of the Apostle, The day of the Lord so cometh as a thief in the night. And hence also it is here added, Be ye also ready, for the Son of man cometh at an

Greg,
is.inEv.

hour when ye think not. GREG. Or else unknown to the mast er the thief breaks into the house, because while the
;

spirit sleeps instead of guarding itself, death comes unex pectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because

being on his guard

who

meet hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it.

against the coming of the Judge, seizes his soul, he would by repentance go to secretly Him, lest he should perish impenitent. But the last

said unto him, Lord, speakest thou this parable unto us, or even to all ? then is that faithful 42. And tbe Lord said,

41.

Then Peter

Who

and wise steward,


over

whom
to
?

his lord shall

make

ruler

his household,

give them

their

portion

of

meat

in

due season
is

43. Blessed

that servant,

whom

his lord

when

he cometh shall find so doing. 44. Of a truth I say unto you, that he

will

make

him

ruler over

all

that he hath.

45. But and if that servant say in his heart, lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink,

My

and

to be

drunken

46.

The

lord of that servant will


for him,

come

when he looketh not

and

at

day an hour when

in a

VKR. 41

46.

ST.

LUKE.

4(>

not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

he

is

Peter, to whom the Church had already been as having the care of all things, inquires whether committed,

THEOPHYL.

our Lord put forth this parable to all. As it follows, Then Peter said unto him, Lord, speakest thou this parable unto us, or even unto all? BEDE; Our Lord had taught two things in
the preceding parable unto all, even that He would come suddenly, and that they ought to be ready and waiting for

Him. But it is not very plain concerning which of these, or whether both, Peter asked the question, or whom he com pared to himself and his companions, when he said, Speakest
to us, or to all? Yet in truth by these words, us and he must be supposed to mean none other than the Apostles, and those like to the Apostles, and all other faithful men; or or those who dying separately, Christians, and unbelievers that is, singly, both unwillingly indeed and willingly, receive the coming of their Judge, and those who when the universal

thou

all,

judgment comes
is

are to be found alive in the flesh.

Now

it

marvellous

if

Peter doubted that

all

must

live

soberly,

piously,

and

judgment

justly, who wait for a blessed hope, or that the will to each and all be unexpected. It therefore

remains to be supposed, that knowing these two things, he asked about that which he might not know, namely, whether

commands of a heavenly life in which He bade what we have and provide bags which wax not old, and watch with our loins girded, and lamps burning, belonged to the Apostles only, and those like unto them, or to all who were to be saved.
those sublime

us

sell

CYRIL; Now to the courageous rightly belong the great and difficult of God s holy commandments, but to those who have not yet attained to such virtue, belong those things from which all difficulty is excluded. Our Lord therefore uses a very obvious example, to shew that the above-men tioned command is suited to those who have been admitted into the rank of disciples, for it follows, And the Lord said, Wlw then is that faithful steward? AMBROSE; Or else, the
form of the
first

command

is

a general one adapted to

all,

4(>2

GOSPEL ACCORDING TO

CHAP.

XII.

but the following example seems to be proposed to the stew


is, the priests; and therefore it follows, And the Lord said, Who then is thatfaithful and wine steward, wliom his Lord shall make ruler over his household, to give them their portion of meat in due season? THEOPHYL. The above-mentioned parable relates to all the faithful in common, but now hear what suits the Apostles and teachers. For I ask, where will be found the steward, that possesses in himself faithfulness and wisdom? for as in the management of goods, whether a man be careless

ards, that

yet faithful to his master, or else wise yet unfaithful, the things of the master perish so also in the things of God there For I have known many is need of faithfulness and wisdom.
;

servants of

unable to

God, and faithful men, who because they were manage ecclesiastical affairs, have destroyed not

only possessions, but souls, exercising towards sinners indis creet virtue by extravagant rules of penance or unseasonable
indulgence.
Chrys.

01
?"

Matt,

CnRYs. But our Lord here asks the question not as ignorant, who was a faithful and wise steward, but wishing to imply the rareness of such, and the greatness of this kind of
chief government.

THEOPHYL. Whosoever then has been found a faithful and wise steward, let him bear rule over the Lord s household, that he may give them their portion of meat in due season, either the word of doctrine by which their souls are fed, or
Aug. dethe
U?.c.26.

Now

example of works by which their life is fashioned. AUG. he says portion, because of suiting His measure to the
;

capacity of his several hearers.


Isid.hs.

ISIDORE
loses the

It

was added
its

also in their due season, because a

benefit not conferred at

proper time

is

rendered vain, and

name

coveted by the with respect to this servant


adds,
Basil, in

The same bread is not equally hungry man, and him that is satisfied. But
of a benefit.
is

Blessed

that servant

ir/reg
fu s.

cometh shallfind so doing. chance, but so doing. For not only conquest is honourable, but to contend lawfully, which is to perform each thing as we have been commanded. CYRIL; Thus the faithful and wise servant prudently giving out in due season
;

for his stewardship, He whom his Lord when he BASIL He says not, doing, as if
s

reward

>.

ST. UJKI-;.

the servants food, that is, their spiritual meat, will be blessed according to the Saviour s word, in that he will obtain still
greater things, and will be thought worthy of the rewards which are due to friends. Hence it follows, Of a truth I say unto you, that he will make him ruler over all that he

hath.

BEDE

For whatever difference there

is

in the merits

of good hearers and good teachers, such also there is in their rewards; for the one whom when He cometh He finds watch
ing,

He will make

to sit

down; but

the others

whom He

finds

place over all that He hath, that is, over all the joys of the kingdom of heaven, not certainly that they alone shall have power over them, but that
faithful

and wise stewards,

He

will

they

shall

more abundantly than the other

saints

enjoy

eternal possession of them. THKOPHYL. Or, he will

make him

r tiler over all that

he

hath, not only over His own household, but that earthly things as well as heavenly shall obey him. As it was with Joshua the
other the clouds

son of Nun, and Elias, the one commanding the sun, the and all the Saints as God s friends use the ;

Whosoever also passes his life virtuously, things of God. and has kept in due submission his servants, that is, anger and desire, supplies to them their portion of food in due sea son to anger indeed that he may feel it against those who hate God, but to desire that he may exercise the necessary provision Such an one, I say, will for the ilesh, ordering it unto God. be set over all things which the Lord hath, being thought
;

worthy to look into all things by the light of contemplation. CHRYS. But our Lord not only by the honours kept in
store for the good, but

Chrys.

by

threats of

punishment upon the

77

bad, leads the hearer to correction, as it follows, Bui //"Matt. that servant sltall say in Itis heart^ My Lord delayeth his coming. BEDE; Observe that it is counted among the vices
of a bad servant that he thought the coming of his Lord slow, yet it is not numbered among the virtues of the good that he hoped it would come quickly, but only that he min

There is nothing then better than to sub istered faithfully. mit patiently to be ignorant of that which can not be known, but to strive only that we be found worthy.

THEOPHYL. Now from not considering


partuie, there proceed

the time of our deif

many

evils.

For surely

we thought

464
that our
at

GOSPEL ACCORDING TO

CHAP.

XII.

Lord was coming, and

hand,

we should

sin the less.

begin to strike the and drink and be drunken.


the condemnation of

end of our life was Hence it follows, And shall man servants and maidens, and to eat
that the

BEDE

In

this servant is declared

who, forsaking the fear of the Lord, not only give themselves up to pleasures, but also provoke with injuries those who are put under them. Al though these words may be also understood figuratively, mean
all evil rulers,

ing to corrupt the hearts of the weak by an evil example; and to eat, drink, and be drunken, to be absorbed in the vices and
allurements of the world, which overthrow the mind of man. But concerning his punishment it is added, The Lord of that servant will come in a day when he looketh not for him, that is, the day of his judgment or death, and will cut him in

BASIL; The body indeed is not divided, so that one indeed should be exposed to torments, the other Sp san p&rt c 16escape. For this is a fable, nor is it a part of just judgment when the whole has offended that half only should suffer pu
Basil. in

sunder.

is the soul cut in sunder, seeing that the whole a guilty consciousness, and cooperates with the possesses body to work evil but its division is the eternal severing of

nishment; nor

For now although the grace of the the soul from the Spirit. is not in the unworthy, yet it seems ever to be at hand Spirit
expecting their turning to salvation, but at that time it will be The Holy Spirit then is the altogether cut off from the soul.
prize of the just, and the chief condemnation of sinners, BEDE ; Or He since they who are unworthy will lose Him.
will cut

him

in sunder,
faithful,

nion of the
i

by separating him from the commu and dismissing him to those who have
faith.

Tim.
8>
>

never attained unto the appoint him

Hence

it

follows,

And

will

his portion with the unbelievers; for he who has no care for his owm, and those of his own house, has denied the faith, and is worse than an infidel. THEOPHYL. Rightly
also shall the unbelieving steward receive his portion with the unbelievers, because he was without true faith.

47. And that servant, which knew his lord s will, and prepared not himself, neither did according to
his will, shall

be beaten with

many

stripes.

VJ:H.

J7, 48.

ST.

LUKE.

465

48.

But he that knew

not,

and did commit things

worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required and to whom men have committed
:

much, of him they

will

ask the more.

THEOPHYL. Our Lord here points to something still greater and more terrible, for the unfaithful steward shall not only be deprived of the grace he had, so that it should profit him nothing
in escaping punishment, but shall the rather become a

the greatness of his dignity cause of his condemnation.

will

Hence it is said, And that servant who knew his lord s and did it not, shall be beaten with many stripes.
all
is

things are not judged alike in all, but greater Chrys. an occasion of greater punishment. Therefore 20. in knowledge shall the Priest, committing the same sin with the people, Matt
-

CHRYS. For

suffer

far heavier penalty.


;

CYRIL
his

For the man of understanding who has given up

baser things will shamelessly implore pardon, because he has committed an inexcusable sin, departing as it were maliciously from the will of God, but the rude or un
will to

learned
avenger.

man

more reasonably ask for pardon of the Hence it is added, But he that knew not, and did
will

commit
stripes.

things worthy of stripes, shall be beaten with few THEOPHYL. Here some object, saying, lie is de

servedly punished who, knowing the will of His Lord, it not but why is the ignorant punished ? Because when he have known, he would not, but being himself

pursues

might

slothful,

was the cause of his own ignorance. BASIL; But you will say, If the one indeed received many Basil, He assigns no ^J^ stripes, and the other few, how do some say end to punishments? But we must know, that what is here 267. said assigns neither measure nor end of punishments, but their differences. For a man may deserve unquenchable fire, to either a slight or more intense degree of heat, and the worm THEO that dieth not with greater or more violent gnawings. PHYL. But he goes on to shew why teachers and learned men deserve a severer punishment, as it is said, For unto whom soever much is given, qf him shall be much required,
VOL. in.
2

466

GOSPEL ACCORDING TO

CHAP.

XII.

Teachers indeed are given the grace to perform miracles, but entrusted the grace of speech and learning. But not in
but in that which
for

says, is any thing more to be sought, entrusted or deposited for the grace of the word needs increase. But from a teacher more is required,

that

which

is

given,

He

is

he should not

lie idle,

but improve the talent of the word.

BEDE; Or else, much is often given also to certain individuals, upon whom is bestowed the knowledge of God s will, and the means of performing what they know much also is given to him to whom, together with his own salvation, is committed the care also of feeding our Lord s flock. Upon those then who are gifted with more abundant grace a heavier penalty falls but the
;
;

be theirs, who, beyond the guilt they originally contracted, have added none besides and in all who have added, theirs will be the more tolerable
mildest punishment of
all will
;

who have committed


49.
I

fewest iniquities.

am come
it

to send fire on the earth;

and what

be already kindled ? 50. But I have a baptism to be baptized with how am I straitened till it be accomplished
will I, if
!

and

51. Suppose ye that I am come to give peace on earth? I tell you, Nay; but ratber division:
52.

For from henceforth there

shall

be

five in

one

house divided, three against two, and two against


three.

53.

and

father shall be divided against the son, the son against the father; the mother against
;

The

the daughter, and the daughter against the mother the mother in law against her daughter in law, and the daughter in law against her mother in law.

AMBROSE; To
words seem
to

stewards, that

is,

to Priests, the

preceding

have been addressed, that they may thereby know that hereafter a heavier punishment awaits them, if, in tent upon the world s pleasures, they have neglected the charge of tHeir Lord s household, and the people entrusted to their

VER. 49
care.

53.
as
it

ST.

LUKE.
to

4()7

But

profiteth

little

be recalled from error by

the fear of punishment, and far greater is the privilege of charity and love, our Lord therefore kindles in men the desire of

acquiring the divine nature, saying, / came to send Jire on earth, not indeed that He is the Consumer of good men, but the Author of good will, who purifies the golden vessels of the
house, but burns up the straw and stubble. CYRIL; is the way of holy Scripture to use sometimes the term Jire, of holy and divine words. For as they who
s

Lord

Now

it

to purify gold and silver, destroy the dross so the Saviour by the teaching of the Gospel in by the power of the Spirit cleanses the minds of those who
fire,

know how

Him. This then is that wholesome and useful fire which the inhabitants of earth, in a manner cold and dead by through sin, revive to a life of piety. CHUYS. For by the earth He now means not that which we tread under our feet, but that which was fashioned by His hands, namely, man,
believe in

upon whom the Lord pours out fire for the consuming of sins, and the renewing of souls. TIT. BOST. And we must here be lieve that Christ came down from heaven. For if He had come from earth to earth, He would not say, / came to sendfire upon the earth. CYRIL; But our Lord was hastening the kindling of the fire, and hence it follows, And what will /, save that nisi ut if be kindled*? For already some of the Jews believed, of datur

"

whom the
in Juda3a

first

were the holy Apostles, but the


to take possession of the

fire

once lighted

whole world, yet not till after the dispensation of His Passion had been accom plished. Hence it follows, But I have a baptism to be baptized
with.

was about

For before the holy cross and His resurrection from the was the news told of His preaching and miracles but after that the Jews in their rage had slain the
dead, in Judaea only
;

Prince of

life,

then

commanded He His
GREG. Or

and

teach all nations.

else, fire is

Apostles, saying, Go Matt sent upon the 28 19


?

earth,

when by
all

mind has
is

the fiery breath of the Holy Spirit, the earthly E its carnal desires burnt up, but inflamed with
;

spiritual love, bewails the evil

it has done and so the earth 2. when the conscience accusing itself, the heart of the burnt, sinner is consumed in the sorrow of repentance.

a Nisi ut, is the reading of the Vulg. and Germ, versions, and nisi of several

others.

See Scholz

in loc.

J08

GOSPEL ACCORDING TO
to

CHAP.

XII.

BEDE; But He adds, / have a baptism


that
is, I

be baptized with,

have

first to

be sprinkled with the drops of

My own
fire

Blood, and then to inflame the hearts of believers by the


of the Spirit.

AMBROSE; But

He

tells

us

He

so great was our Lord s condescension, that has a desire of inspiring us with devotion, of

accomplishing perfection in us, and of hastening His passion for us ; as it follows, And how am I straitened till it be ac u complished? BEDE; Some manuscripts have, And how am I
coangor anguished," that is, grieved.

For though He had in Himself nothing to grieve Him, yet was He afflicted by our woes, and at the time of death He betrayed the anguish which He un
derwent not from the fear of His death, but from the delay of For he who is troubled until he reaches

our redemption.

perfection, is secure of perfection, for the condition of bodily For he who affections not the dread of death offends him.

has put on the body must suffer

all

body, hunger,
nature

thirst,

vexation,

sorrow

things which are of the but the Divine


;

knows no change from such

time

He

At the same feelings. also shews, that in the conflict of suffering consists

the death of the body, peace of


grief.

mind has no

struggle with

BEDE; But the manner in which after the baptism of His passion and the coming of the spiritual fire the earth will be
burnt,
Eph.
*

He

declares as follows, Suppose ye that


fyc.

I am
?

to

2,

give peace,

CYRIL; What

sayest thou,
art

Lord

Diclst
for

thou not come to give peace,


.

Who

made peace

us?

and things 20. making peace by Thy JohnU,j n h eaven Who saidst, My peace I give unto you. But it is plain that peace is indeed a good, but sometimes hurtful, and separating us from the love of God, that is, when by it we unite with those who keep away from God. And for this
cross with things in earth

reason we teach the faithful to avoid earthly bonds.

Hence

there shall be Jive in one it follows, AMBROSE Though the three against two, fyc. liouse divided, seem to be of six persons, father and son, connexion would

For from henceforth

Chrys.

non occ.

mother and daughter, mother in law and daughter in law, yet are they five, for the mother and the mother in law may be taken as the same, since she who is the mother of the son, is CHRYS. Now hereby He fa e mo ther in law of his wife.

VKK. 49

53.

ST.
it

LUKK.
so

1M

declared a future event, lor

that there have been believers

happened in the same house whose fathers wished to bring


s

them

to unbelief;

but the power of Christ

doctrines has so

left by sons, mothers by daughters, prevailed, that lathers were For the faithful in Christ were con and children by parents. tent not only to despise their own, but at the same time also to suffer all things as long as they were not without the wor

ship of their faith.

But

if

He

were mere man,


it

how would

it

have occurred

to

Him

to conceive

possible that

He

should

be more loved by fathers than their children were, by children than their fathers, by husbands than their wives, and they too not in one house or a hundred, but throughout the world?

And

not only did he predict


;

this,

but accomplish

it

in deed.

AMBROSE

Now

man, but by two But if two things meet together, each one has its part; But there there is one which obeys, another which rules.
are three conditions of the soul, one concerned with reason, another with desire, the third with anger. Two then are

in a mystical sense the one house is one we often mean the soul and the body.

divided against three, and three against two.

For by the
4,

coming

of Christ,

were carnal

man who was material became rational. We and earthly, God sent His Spirit into our hearts, Gal.
spiritual children.

and we became

We

may

also say, that in

the house there are five others, that is, smell, touch, taste, sight, and hearing. If then with respect to those things which we

hear or see, separating the sense of sight and hearing, we shut out the worthless pleasures of the body which we take in by

our

touch, and smell, we divide two against three, be cause the mind is not carried away by the allurements of vice.
taste,

Or

if

we understand

vices and sins of the


flesh

the five bodily senses, already are the body divided among themselves. The

and the soul may also seem separated from the smell, touch, and taste of pleasure, for while the stronger sex of reason is impelled, as it were, to manly affections, the flesh strives to
keep the reason more effeminate. spring up the motions of different
returns to itself
flesh also
it it

desires,

Out of these then there but when the soul

renounces the degenerate offspring.


it is

The

bewails that

fastened

has borne to
is

itself,)

as

by

desires (which the thorns of the world. But


its

down by

pleasure

a kind of daughter in law of the body and soul, and

470
is

GOSPEL ACCORDING TO

CHAP.

XII.

wedded to the motions of foul desire. As long then as there remained in one house the vices conspiring together with one consent, there seemed to be*no division; but when Christ

upon the earth which should burn out the offences of the heart, or the sword which should pierce the very secrets of the heart, then the flesh and the soul renewed by
the mysteries of regeneration cast off the bond of connection with their offspring. So that parents are divided against their children, while the intemperate man gets rid of his in

sent fire

temperate desires, and the soul has no more fellowship with crime. Children also are divided against parents when men

having become regenerate renounce their old vices, and younger pleasure flies from the rule of piety, as from the dis
cipline of a strict house. BEDE Or in another way. By three are signified those who have faith in the Trinity, by two the
;

who depart from the unity of the faith. But the whose children we were by following him, but when that heavenly fire came down, it separated us from one another, and shewed us another Father who is in heaven. The mother is the Synagogue, the daughter is the Primitive Church, who had to bear the persecution of that same synagogue, from whom she derived her birth, and whom she
unbelievers
father is the devil,

did

herself

in

the

truth

of

the

faith

contradict.

The
is

mother

in law is the

Synagogue, the daughter in law the


the

Gentile Church, for Christ the husband of the Church

son of the Synagogue, according to the flesh. The Synagogue then was divided both against its daughter in law, and its
daughter, persecuting believers of each people. But they also were divided against their mother in law and mother, because
they wished to abolish the circumcision of the flesh.

54.

And

cloud rise

he said also to the people, When ye see a out of the west, straightway ye say, There
;

cometh a shower and so it is. 55. And when ye see the south wind blow, ye say, There will be heat and it cometh to pass.
;

hypocrites, ye can discern the face of the sky and of the earth but how is it that ye do not discern this time ?
56.
;

Ye

VER. 54

57.

ST.

LUKE.

471

57. Yea, and

why even

of yourselves judge ye not

what

is

right

THEOPHYL. When
it

He

a sword, His hearers

spoke about preaching, and called may have been troubled, not knowing

what

men

He meant. And therefore our Lord adds, that as determine the state of the weather by certain signs, so

ought they to know His coming. And this is what he means by saying, When ye see a cloud rise out of the west, straight way ye say, There cometh a shower. And when ye see the

wind blowing, ye say, There will be heat, fyc. As if says, Your words and works shew me to be opposed to Ye may therefore suppose that I came not to give you. For I am a cloud, and peace, but the storm and whirlwind. I come out of the west, that is, from human nature which
sonlh

He

has been long since clothed with the thick darkness of sin. I came also to send For I am fire, that is, to stir up heat.
the strong south wind, opposed to the northern coldness. BEDE ; Or, they who from the change of the elements can
like predetermine the state of the weather, wished also understand the time of our Lord s might they coming from the words of the Prophets. CYRIL; For the prophets have in many ways foretold the mystery of Christ

easily

when they

if

it

became them

prospect time to come avail them after the present life. For there will be wind and rain, and a future punishment by fire; and this is
signified

therefore, if they were wise, to stretch their beyond to the future, nor will ignorance of the

when

it is

said,

shoicer cometh.

It

became them
is,

also not to

be ignorant of the time of salvation, that

coming of the Saviour, through whom perfect piety entered into the world. And this is meant when it is said,
the

Ye say

that there will be heat.

Whence it follows in

censure

of them, Ye hypocrites, ye can discern the face of the sky the earth, but Itoiv is it that ye do not discern this time?

and
in

BASIL; Now we must observe, that conjectures concerning Basil, the stars are necessary to the life of man, as long as we do not push our searches into their signs beyond due limits. 4. For it is possible to discover some things with respect to

coming rain, still more concerning heat and the force of the But winds, whether partial or universal, stormy or gentle.

47*2

GOSPEL ACCORDING TO

CHAP.

XII.

the great advantage that is rendered to life by these conjectures is known to For it is of importance to the sailor every one.
to prognosticate the dangers of storms, to the traveller the

changes of the weather,


supply of his
;

to the

husbandman the abundant

fruits.

BEDE But lest any of the people should allege their igno rance of the prophetical books as a reason why they could not discern the courses of the times, He carefully adds, And
why
them
even of yourselves judge ye not what is right, shewing that although unlearned they might still by their natural ability discern Him, who did works such as none other man
did, to

be above man, and

to

be God, and that therefore

after the injustice of this world, the just

judgment of the

creation would come.


in our nature to

ORIGEN But had it not been implanted judge what is right, our Lord would never
;

have said
58.

this,

thou goest with thine adversary to the magistrate, as thou art in the way, give diligence lest he that thou mayest be delivered from him
;

When

hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
59. I tell thee, thou shalt not depart thence, thou hast paid the very last mite.
till

THEOPHYL. Our Lord having described a


ference, next

rightful

dif

When

thou

teaches us a rightful reconciliation, saying, goest with thine adversary to the magis

trate, as thou art in the way, give diligence that thou mayest be delivered from liitn, fyc. As if He says, When thine adver

sary

bringing thee to judgment, give diligence, that is, try every method, to be released from him. Or give diligence, that is, although thou hast nothing, borrow in order that thou may
is

be released from him, lest he summon thee before the judge, as it follows, Lest he hale thee to the judge, and the judge
deliver thee to the officer,

and

CYRIL; Where thou

wilt

suffer

the officer cast thee into prison. want until thou payest

the last farthing; and this is what thou shalt not depart hence.

He

adds,

I say unto

you,

VER. 58, 59.

ST.

LUKK.

473

CHKYS. It seems to me that He is speaking of the present Chrys. judges, and of the way to the present judgment, and of the J6 For by these things which are visible Man prison of this world.
"n

and at hand, ignorant men are wont to gain improvement. For often He gives a lesson, not only from future good and evil but from present, for the sake of His ruder hearers.

AMBROSE Or our
;

adversary

is

the devil,

who

lays his baits for

he may have those his partners in punishment who our adversary is also every were his accomplices in crime our adversary is an evil conscience, vicious praetice. Lastly,
sin, that
;

which

affects us

tray us in the next.

both in this world, and will accuse and be Let us then give heed, while we are in

this life s course, that

act as from an evil

delivered from every bad while we are going with our enemy. Nay, adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in

we may be

whose hands

is

all

power

But the Magistrate

delivers

the guilty to the Judge, that is, to Him, to whom He gives the power over the quick and dead, namely, Jesus Christ, through

and the punishment of the officer, and the officer casts into prison, for He says, Bind him hand awdMatt. foot, and cast him into outer darkness. And he shews that His officers are the angels, of whom he says, The anycls shall Matt. come forth, and sever the ivicked from among the just, and shall cast them into the furnace of fire ; but it is added, /
the secrets are
manifest,

Whom

made

wicked works awarded.

He

delivers to

tell ihee, thou shalt not depart thence till thou hast paid the very last mite. For as they who pay money on interest do not get rid of the debt of interest before that the amount of the whole principal is paid even up to the least

sum
love

in

and the other

every kind of payment, so by the compensation of acts, or by each particular kind of satisfac

tion the

punishment of

sin is cancelled.

ORIGEN

Or

else,

He

here introduces four characters, the adversary, the magis But with Matthew the trate, the officer, and the judge.
character of the magistrate is officer a serrant is introduced.
left

out,

and instead of the

They

differ also in that the

one has written afarthiny,the other a mite, but each has called it the last. Now we say that all men have present with them

474

GOSPEL ACCORDING TO

CHAP.

XII.

two angels, a bad one who encourages them to wicked deeds, a good one who persuades all that is best. Now the fonner, our adversary whenever we sin rejoices, knowing that he has
an occasion for exultations and boasting with the prince of the But in the Greek, the adversary" is world, who sent him. written with the article, to signify that he is one out of many,
"

seeing that each individual is under the ruler of his nation. Give diligence then that you may be delivered from your adversary,
or from the ruler to

whom the
be
in

adversary drags you, by having

wisdom,
Johni4,

justice, fortitude,

and temperance.

But

if

you have

the life, says, given otherwise the adversary will hale thee to the judge. Now he says, hale, to point out that they are forced unwillingly to diligence, let it

Him who

/ am

condemnation.
Jesus Christ

But

know no

who
;

delivers to the officer.

other judge but our Lord Each of us have our


if

own

officers

the officers exercise rule over us,

we owe

any thing. If I paid every man every thing, I come to the u I owe them officers and answer with a fearless heart, nothing."

But

if I

am

nor will he suffer

a debtor, the officer will cast me into prison, me to go out from thence until I have

Luke

7,

paid every debt. For the officer has no power to let me He who forgave one debtor five hundred off even a farthing. and another fifty, was the Lord, but the exactor is not pence
the master, but one appointed by the master to demand the debts. But the last mite he calls slight and small, for our
sins are either
not,

heavy or

slight.

Happy

then

is

he who sinneth
slightly.

and next in happiness he who has sinned


slight sins there is diversity, otherwise

Even

among
he

For if say until he has paid the last mite. shall not come out till he pays the last mite.
payment.

he would not he owes a little,

But he

who

has been guilty of a great debt, will have endless ages

for his

else, our adversary in the way is the word of God, which opposes our carnal desires in this life from which he is delivered who is subject to its precepts. Else he will be delivered to the judge, for of contempt of God s

BEDE; Or

word the sinner

will

be accounted

guilty in the

judgment

of the judge. The judge will deliver him to the officer, that is, the evil spirit for punishment. He will then be cast

VER. 58, 59.

ST.

LUKE.

475

into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but

with

that

most

terrible

serpent

the

devil,

will

expiate

everlasting punishment.

CHAP.
1.

XIII.

told

There were present at that season some that him of the Galilseans, whose blood Pilate had
sacrifices.

mingled with their


2.

Jesus answering said unto them, Suppose that these Galilaeans were sinners above all the ye Galileans, because they suffered such things ?
3.
I

And

tell

you,

Nay

but,

except ye

repent, ye

shall all likewise perish.

those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem ?
4.

Or

5.
all

you, Nay: but, except ye repent, ye shall likewise perish.

I tell

had been speaking of the punishments of told Him of the punishment of cer tain particular sinners, from which He takes occasion to de nounce vengeance also against other sinners: as it is said, There were present at that season some that told him of the Galilceans, whose blood Pilate had mingled with their
sinners, the story
is fitly

GLOSS. As

He

sacrifices.

Acts 5, of Galilee, of

CYRIL; For these were followers of the opinions of Judas whom Luke makes mention in the Acts of the Apostles, who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Caesar as their master, were therefore punished by Pilate. They said
also that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so forbade to offer the
sacrifices

appointed by the people for the safety of the

VKK.

").

ST. I.TIvK.

177

the Roman people. Pilate then, being enraged the Galilaeans, ordered them to be slain in the midst against of the very victims which they thought they might offer accord

Emperor and

ing to the custom of their law so that the blood of the Now offerers was mingled with that of the victims offered.
;

being generally believed that these Galiloeans were most justly punished, as sowing offences among the people, the rulers, eager to excite against Him the hatred of the people, re
it

late these things to the Saviour,

wishing to discover what He But He, admitting them to be sinners, thought about them. does not however judge them to have suffered such things,
as though

Whence

it

they were worse than those who suffered not. follows, And he answered and said unto them,
all the

Suppose ye that these Galil&ans were sinners above

CHRYS. For God punishes some sinners by cutting off their Chrys. and appointing to them hereafter a lighter pu- c^nc! 3. nishment, or perhaps even entirely releasing them, and
iniquities,

correcting those

who

are living in wickedness

by

their

pu

nishment.

Again, he does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in TIT. BOST. And he their sins, suffer still greater torment.
here plainly shews, that whatever judgments are passed for the punishment of the guilty, happen not only by the autho
rity

of the judges, but the will of God.

Whether therefore the

judge punishes upon the strict grounds of conscience, or has some other object in his condemnation, we must ascribe the work to the Divine appointment.

CYRIL

To

tine seditions,

save therefore the multitudes, from the intes which were excited for the sake of religion, He

adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no divine guidance, ye
shall all likewise perish, and your blood shall be united to that of your sacrifices. CHRYS. And herein he shews thatchry*.
ubl permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of

He

sup>

others.

"

What

then,"

you

will say,

"

is this

man

punished,
for his
to

that I might

become

better?"

Nay, but he

is

punished

own

crimes, and hence

arises

an opportunity of salvation

478
those

GOSPEL ACCORDING TO

CHAP.

XIII.

who

see

it.

BEDE

But because they repented not


s

in

the fortieth year of our Lord

Passion, the

Romans coming,

(whom Pilate represented, as belonging to their nation,) and be ginning from Galilee, (whence our Lord s preaching had begun,) utterly destroyed that wicked nation, and defiled with human
blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors,
(where there was no entrance to the Galileans.)
Chrys.

CHRYS. Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower
of Siloamfell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay,

For he does not punish all in this life, giving them a time meet Nor however does he reserve all for future pu nishment, lest men should deny His providence. TIT. BOST. Now one tower is compared to the whole city, that the de
for repentance.

may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inha
struction of a part
bitants continue in impenitence.

AMBROSE; In

those

whose blood Pilate

mingled with

the sacrifices, there seems to be a certain mystical type, which concerns all who by the compulsion of the Devil offer
Ps. 109,

not a pure sacrifice, whose prayer is for a sin, as it was written of Judas, who when he was amongst the sacrifices de vised the betrayal of our Lord s blood.

BEDE

For

Pilate,

who
the

hammerer,"

signifies

The mouth of the interpreted, devil ever ready to strike. The


"

is

blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilseans with their sacrifices when
either

and other good works of the faithful by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who
the devil stains the alms

falling of the tower, signify that the refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of I and H, that is, of

were crushed by the

Jews who

the
it

same

letters

with which the

name

of Jesus begins.)
to perish,

And

signifies that the

Jews were chiefly

because

VER.

9.

ST.

LUKE.

47*)

they would not receive the name of the Saviour. tower represents Him who is the tower of strength.
this is rightly in
"

That

And

signifies

Him

it Siloam, which is interpreted, sent;" for sent by the Father, came into the world, who,

and who

shall grind to

powder

all

on

whom He

falls.

6.

He

spake also this parable;

A
;

certain

man had
came and

a fig tree planted in his vineyard and he fruit thereon, and found none. sought
7.

Then

said he unto the dresser of his vineyard,


I
;

Behold, these three years


this fig tree,

and find none


?

come seeking fruit on cut it down why cum:

bereth
8.

it

the ground

And
it
:

alone this year also,

he answering said unto him, Lord, let it till I shall dig about it, and
bear
fruit, well
it
:

dung
9.

And

if it

and

if

not, then after

that thou shalt cut

down.

TIT. BOST. The Jews were boasting, that while the eigh teen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spake
also
tli

is

parable ;

his vineyard.

A certain man hadafiy tree planted in AMBROSE; There was a vineyard of the Lord

of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage,

and deceives the hopes of

its

possessor with the vain expect

ation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves

with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls,
that other fruit

may succeed yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness
;

of the old religion

might

arise the

new people

of the Church;

480
yet they

GOSPEL ACCORDING TO

CHAP.

XIII.

who were

the

first

out of Israel

whom

a branch of a

stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the ex

ample of a ripening
excellent fruits; to
thrones.

fig,

surpassed

all

whom it

is said,

others in the grace of most You shall sit upon twelve

Some however

of the synagogue, but of wickedness and treachery


differ

think the fig tree to be a figure not ; yet these

in nothing from what has gone before, except that choose the genus instead of the species. they

BEDE; The Lord Himself who established the syna gogue by Moses, came born in the flesh, and frequently
teaching in the synagogue, sought for the fruits of in the hearts of the Pharisees found none therefore
;

faith,
it

but

follows,

And came

seeking fruit on it, andfound none. AMBROSE; But our Lord sought, not because

He was

igno

rant that the fig tree had no fruit, but that He might shew in a figure that the synagogue ought by this time to have fruit.
Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is

Then said he to the dresser of the vineyard. Behold, these I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the We recognise His coming by law, He came in the body.
said,

three years

His

gifts

at

at another justification.
tified,

one time purification, at another sanctification, Circumcision purified, the law sanc

The Jewish people then could not be because they had not the circumcision of the heart, purified but of the body; nor be sanctified, because ignorant of the
grace justified.

meaning of the

law, they followed carnal things rather than nor justified, because not working repentance for their spiritual; offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered
to
for it follows, Cut it down., why cumber eth it But the merciful dresser, perhaps meaning ground? him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who

be cut down;

the

were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church. Hence it follows, And

VKIl.

!).

ST.

LUKE.

481

he answering said unto him, Lord, let it alone thin year also. He soon perceived hardness of heart and pride to be the 1 \ e knew therefore how causes of the barrenness of the Jews.
to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. promises that the hardness

He

of their hearts shall be dug about by the Apostles spades, lest a heap of earth cover up and obscure the root of wisdom.

And He

adds,

and dung
fig is

which even the


that

Gospel of Christ. is, it shall be well, but if not, then after that thou xhalt cut it down. BEDE; Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise. AUG. Or, in another sense, the fig tree is the race of mankind.

it, that is, by the grace of humility, by thought to become fruitful toward the Hence He adds, And if it bear fruit, well,

Aug.
ut

he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth. TIIEOPHYL. But each one of us also is a fig tree
first

For the

man

after

planted in the vineyard of God, that the world.

is,

in the Church, or in

GREG. But our Lord came


because

three

times to the fig tree, Greg,


^

He

sought

after

man s

nature before the law, under J^


;

the law, and under grace, by waiting, admonishing, visiting Evang. but yet He complains that for three years he found no fruit,
for there are

some wicked men whose hearts

are neither cor

rected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation.

THEOPHYL. Our nature

yields 110 fruit though three times once indeed when we transgressed the command sought for; ment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Saviour.

But that three years time must be understood to mean also the three ages of life, boyhood, manhood, and old age.
GREG. But with great fear and trembling should we hear Greg. word which follows, Cut it down, why cumbereth it the ubi 8U P ground. For every one according to his measure, in what soever station of life he is, except he shew forth the fruits of good works, like an unfruitful tree, cumbereth the ground
the
;
f

for wherever

he

is

himself placed, he there denies to another


i

the opportunity of working. VOL. in. 2

482
De
Pee-

GOSPEL ACCORDING TO

CHAP.

XIII.

PSEUDO-BASIL*, For it is the part of God s mercy not silently punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh,
to inflict

and now
exciting
Gre g32.

to the dresser of the vineyard, saying,

him indeed

to the care of it,

soil to bring forth the proper fruits. then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care

Cut it down, and stirring up the barren GREG. NAZ. Let us not

perhaps of a here added,


alone,
Greg.
SfC.

skilful dresser will restore.

Hence

it is

also
let

And

he answering said unto him, Lord,

Ev.

GREG. By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord s vineyard. THEOPHYL. Or the master of the
household
not have the
the Father, the dresser is Christ, who will cut down as ban-en, as if saying to the Father, Although through the Law and the Prophets they suffer gave no fruit of repentance, I will water them with
is

God

fig tree

My

ings and teaching, and perhaps they will yield us fruits of obedience.
u

man who
that
it.

AUG. Or, the husbandman who intercedes is every holy within the Church prays for them that are without

the Church, saying, O Lord, O Lord, let it alone this year, is, for that time vouchsafed under grace, until I dig about

To

dig about

it,

is to

teach humility and patience, for the


is

ground which has been dug

lowly.

The dung

signifies

the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners ;
for

they

who do penance and do

it

truly

are

in

soiled

garments.
Greg.
P*

GREG. Or, the

sins of the flesh are called the dung.

From

this then the tree revives to bear fruit again, for

from the re

membrance of sin the soul quickens itself to good works. But there are very many who hear reproof, and yet despise the
return to repentance; wherefore
fruit, well.
Aug.
sup
it is

added,

And

if it bear

AUG. That

is, it

will

be

well, but if not, then after that

Greg,
ubi sup.

thou shalt cut it down ; namely, when Thou shalt come to judge the quick and the dead. In the mean time it is now GREG. But he who will r.ot by correction grow rich spared.

VER. 10

17.

ST.

LUKE.

483

unto fruitfulness, falls to that place from able to rise again by repentance.

whence he

is

no more

10. And he was teaching in one of the synagogues on the sabbath. 11. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed

together, and could in no wise


12.

lift

up

herself.

Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine

And when

hands on her and imme diately she was made straight, and glorified God. 14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work in them therefore come and be healed, and not on the sabbath day.
he laid his
: :

infirmity. 13. And

15.

The Lord then answered him, and

said,

Thou

hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him

away
16.

to watering

of

And ought not this woman, being a daughter Abraham, whom Satan hath bound, lo, these
be loosed from
this

eighteen years, sabbath day ?


17.

bond on the
things, all his

And when he had


ashamed

said these
:

adversaries were

and

all

the people

re

joiced for all the glorious things that

were done by

him.

AMBROSE ; He soon explained that He had been speaking of the synagogue, shewing, that He truly came to it, who preached in it, as it is said, And he was teaching in one of the synagogues. CHRYS. He teaches indeed not separately,
2
I

484

GOSPEL ACCORDING TO

CHAP.

XIII.

but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the
also, because the Jews were then engaged in the hearing of the law. CYRIL ; Now that the Incarnation of the Word was mani

Sabbath

fested to destroy corruption devil against us, is plain

follows,

And

and death, and the hatred of the from the actual events; for it behold there was a woman which had a spirit

of infirmity,

He says spirit of infirmity, because the from the cruelty of the devil, forsaken by her own crimes or for the transgression of on account of which the bodies of men incur infirmity Adam,
fyc.

woman suffered God because of

and death. But God gives this power to the Devil, to the end that men when pressed down by the weight of their He points adversity might betake them to better things. out the nature of her infirmity, saying, And was bowed Basil, together, and could in no wise lift up herself. BASIL; Because in Hex. the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to
pierce

beyond earthly things. CYRIL But our Lord, to shew that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he
;

called her to him, and said unto her, Woman, thou art loosed from thine infirmity. A word most suitable to God,
full

of heavenly majesty; for by His royal assent

He

dispels

the disease.

He
the

His hands upon her, for it follows, laid his hands on her, and immediately she was made
also laid

He

straight,

and glorified God. We should here answer, that Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some
have
falsely

thought.

But the ungrateful


the

ruler

of

the

synagogue, when he saw

woman, who

before was creeping

on the ground, now by Christ s single touch made upright, and relating the mighty works of God, sullies his zeal for the glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath.

VER. 10

17.

ST.

LUKE.

485

As

it

follows,

And

the ruler of the synagogue answered with

indignation, because that Jesus had healed on the sabbathday, and said unto the people, There are six days in winch men ought to work, and not on the sabbath-day. He would have those who are dispersed about on the other days, and

engaged in their own works, not come on the Sabbath to see and admire our Lord s miracles, lest by chance they should But the law has not forbidden all manual work believe. on the Sabbath-day, and has it forbidden that which is done by a word or the mouth ? Cease then both to eat and And if thou readest not the drink and speak and sing. law, how is it a Sabbath to thee ? But supposing the law has forbidden manual works, how is it a manual work to raise a woman upright by a word ?

AMBROSE;
everlasting
;

Lastly,

God

rested

from the works of the


is

world not from holy works, for His working


as the
;

constant and
5,

and I work

Father worketh until now, John says, that after the likeness of God our worldly, not
Accordingly our Lord

Son

My

our religious, works should cease.

pointedly answered him, as it follows, Thou hypocrite, doth not each one of you on the sabbath-day loose his ox or his ass? fyc.

BASIL; The hypocrite

is

one who on the stage assumes a Basil,

different character from his own.

So

also in this

life

Bomej e ji

men

carry one thing in their heart, and shew another on the CHRYS. Well then does he call the surface to the world.
ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty

and envious man.


is

For

it

troubles

him not

that the

Sabbath

Now observe, that broken, but that Christ is glorified. whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He
His words to something higher, convincing men by Father worketh John the majesty of the Father, as He says, But in this place, as doing every 17 until now, and I work.
raises

My

5,

thing by

word,
the

He

calumny by Now the CYRIL


;

adds nothing further, refuting their very things which they themselves did.
ruler

of the
his

synagogue

is

convicted a

hypocrite, in

that he

leads

cattle to watering

on the

Sabbath-day, but this woman, not more by birth than by

486
faith the

GOSPEL ACCORDING TO

CHAP.

XIII.

daughter of Abraham, he thought unworthy to be

loosed from the chain of her infirmity. Therefore He adds, And ought not this woman, being a daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed

from

this

bond on the sabbath-day


should

The

ruler

preferred

that this

woman

like the beasts rather look

upon the

earth than receive her natural stature, provided that Christ

was not magnified. But they had nothing to answer; they themselves unanswerably condemned themselves. Hence
it

follows,

And when

he had said these things, all his

adversaries were ashamed.

But the people, reaping great from His miracles, rejoiced at the signs which they good saw, as it follows, And all the people rejoiced. For the
glory of His works vanquished every scruple in sought Him not with corrupt hearts.

them who

Greg.

S 01^
Evang.

that

GREG. Mystically the unfruitful fig tree signifies the woman was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of The same fig obedience, has lost the state of uprightness. tree preserved signifies the woman made upright. AMBROSE; Or the fig tree represents the synagogue; afterwards in the in

Greg, utsup.

Aug.
110

woman there follows as it were a figure of the Church, which having fulfilled the measure of the law and the resurrec tion, and now raised up on high in that eternal resting place, can no more experience the frailty of our weak inclinations. Nor could this woman be healed except she had fulfilled the law and grace. For in ten sentences is contained the per fection of the law, and in the number eight the fulness of the GREG. Or else; man was made on the sixth resurrection. | on th e same sixth day were all the works of the anf Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was unwilling to do perfect works, but before the law, under the law, and at the beginning of grace, was AUG. weak, the woman was bowed down eighteen years. T liat which the three years signified in the tree, the
firm

^^

eighteen did in the woman, for three times six is eighteen. But she was crooked and could not look up, for in vain she heard
Greg, sup

GREG. For every sinner who the words, lift up your hearts. thinketh earthly things, not seeking those that are in heaven,

VER.
is

1821.

ST.

LUKE.

487

unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state or his heart is bent crooked, and he ever looks upon that which he
;

The Lord called her and made unceasingly thinks about. her upright, for He enlightened her and succoured her.

He
we

sometimes

calls

are enlightened

by grace, we

but does not make upright, for when ofttimes see what should be

done, but because of sin do not practise it. For habitual sin binds down the mind, so that it cannot rise to uprightness.
It

by

makes attempts and fails, because when its own will, when the will is lacking, it
;

it

has long stood


of the

falls.

sabbath,

AMBROSE Now this miracle when every one who has

is

a sign

coming

fulfilled the

shall by the mercy of God put off the toils But why did He not mention any more animals, save to shew that the time would come when the Jewish and Gentile nations should quench their bodily thirst, and this world s

law and grace, of this weak body.

heat in the fulness of the fountain of the Lord, and so through the calling forth of two nations, the Church should be saved. BEDE ; But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into
the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the daughter of Abraham being released from the bondage of our affections.

18.

Then
?

said he,

Unto what
shall I

is

the

kingdom of
it ?

God

like

and whereunto

resemble

19. It is like a grain

of mustard seed, which a


;

man

and it grew, and took, and cast into his garden waxed a great tree ; and the fowls of the air lodged
in the

branches of

it.

20.

And
is

again he said, VV^hereunto shall


of

liken

the

kingdom

God ?

leaven, which a woman took and hid in three measures of meal, till the whole was
21. It
like

leavened.

While His adversaries were ashamed, and the people rejoiced, at the glorious things that were done by
GLOSS.

488

GOSPEL ACCORDING TO

CHAP.

XIII.

Christ, He proceeds to explain the progress of the Gospel under certain similitudes, as it follows, Then said he, Unto
Mat.i7,

what is mustard

the

kingdom of God

like ?

It is like

a grain of

seed, 8$c.

AMBROSE; In another

place, a grain of

mustard seed is introduced where it is compared to faith. If then the mustard seed is the kingdom of God, and faith is as the grain of mustard seed faith is truly the kingdom of Lukei7, heaven, which is within us. A grain of mustard seed is indeed a mean and trifling thing, but as soon as it is crushed,
;

it

pours forth
it

its

power.

And

faith at first

seems simple, but

when

is

buffeted

virtue.

The

by adversity, pours forth the grace of its martyrs are grains of mustard seed. They have
faith,

about them the sweet odour of

but

it is

hidden.

Per

secution comes; they are smitten by the sword; and to the farthest boundaries of the whole world they have scattered the seeds of their martyrdom. The Lord Himself also is a grain

C
2

r-

that

of mustard seed; He wished to be bruised that we might see we are a sweet savour of Christ. He wishes to be

sown as a grain of mustard seed, which when a man takes he For Christ was taken and buried in puts it into his garden. a garden, where also He rose again and became a tree, as it For our Lord follows, And it waxed into a great tree. is a grain when He is buried in the earth, a tree when He is
lifted

up

into the heaven.

He

is

also a tree

overshadowing

the world, as it follows, And the fowls of the air rested in his brandies ; that is, the heavenly powers and they whoever
(for their

spiritual deeds)
is

have been thought worthy to

fly

a branch, Paul is a branch, into whose arms, by certain hidden ways of disputation, we who were afar off now fly, having taken up the wings of the virtues. Sow
forth.

Peter

then Christ in thy garden a garden is truly a place full of flowers, wherein the grace of thy work may blossom, and the manifold odour of thy different virtues be breathed forth.
;

Wherever is
else
;

The kingdom

the fruit of the seed, there is Christ. CYRIL; of God is the Gospel, through which

Or we

As then the mustard gain the power of reigning with Christ. seed is surpassed in size by the seeds of other herbs, yet so increases as to become the shelter of many birds; so also the life-giving doctrine was at first in the possession only of
a few, but afterwards spread itself abroad.

VER.

1821.

ST.

LUKE.

to

Now the man, is Christ, the garden, His Church, be cultivated by His discipline. He is well said to have taken the grain, because the gifts which He together with the Father gave to us from His divinity, He took from His
BEDE;

humanity. But the preaching of the Gospel grew and was It grows also disseminated throughout the whole world. in the mind of every believer, for no one is suddenly made
perfect.

But

in its growth, not like the grass, (which


it

soon

withers,) but
tree are the

rises

up

like the trees.

The branches

of this

manifold doctrines, on which the chaste souls,

soaring upwards on the wings of virtue, build and repose. THEOPHYL. Or, any man receiving a grain of mustard
seed, that
is,

the

word of the Gospel, and sowing

it

in the

garden of his soul, makes it a great tree, so as to bring forth branches, and the birds of the air (that is, they who soar
above the earth)
contemplation.) as it were a small grain, but planting

branches, (that is, in sublime For Paul received the instruction of Ananias Acts
rest in the
it

9,

in his garden,

he

brought forth many good doctrines, in which they dwell who have high heavenly thoughts, as Dionysius, Hierotheus, and

many

others.

He next likens the kingdom


And again
leaven, fyc.
;

of

God

to leaven, for it follows,


is like to

he says, Wherewn to shall I liken it? It

leaven

AMBROSE Many think Christ is the leaven, for which is made from meal, excels its kind in strength,
So

not in appearance.
in excellence.

also Christ (according to the Fathers) shone forth above others equal in body, but unapproachable

The Holy Church therefore represents the of the woman, of whom it is added, Which a woman type took and hid in three measures of meal, fill the whole leavened. BEDE; The Saturn is a kind of measure in use
in the province of Palestine, holding about a bushel and a half. AMBROSE; But we are the meal of the woman which

hide the Lord Jesus in the secrets of our hearts, until the heat of heavenly wisdom penetrates our innermost recesses.

And

since

He

says

it

was hid in three measures,

it

seems

fitting that we should believe the Son of God to have been hid in the Law, veiled in the Prophets, manifested in the preaching

Here however I am invited to proceed farther, of the Gospel. because our Lord Himself has taught us, that the leaven

490
is

GOSPEL ACCORDING TO

CHAP. XIII.

the Church the spiritual teaching of the Church. sanctifies with its spiritual leaven the man who is renewed in body, soul, and spirit, seeing that these three are united in

Now

a certain equal measure of desire, and there breathes forth a complete harmony of the will. If then in this life the three

measures abide in the same person until they are leavened and become one, there will be hereafter an incorruptible communion with them that love Christ.

THEOPHYL. Or,

for the

woman you must

understand the

soul; but the three measures, its three parts, the reasoning If then any one has part, the affections, and the desires.

Aug.
Serm.

hidden in these three the word of God, he will make? the whole spiritual, so as not by his reason to lie in argument, nor by his anger or desire to be transported beyond control, but to be conformed to the word of God. AUG. Or, the three measures of meal are the race of mankind, which was restored out of the three sons of Noah. The woman who hid the leaven is the wisdom of God. EUSEBIUS; Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which But the three measures of meal, signify is the word of God. the knowledge of the Father, and the Son, and the Holy Spirit, which the woman, that is, Divine wisdom, and the

BEDE; Or, by the leaven He speaks Spirit, impart. of love, which kindles and stirs up the heart ; the woman, that is, the Church, hides the leaven of love in three measures,

Holy

because she bids us love God with all our hearts, all our minds, and all our strength. And this until the whole is leavened, that is, until love moves the whole soul into the
perfection of
hereafter.
itself,

which begins here, but

will

be completed

he went through the cities and and journeying toward Jerusalem. teaching,
22.
23.

And

villages,

Then

said one unto him, Lord, are there few

that be saved ?

And he
enter

said unto them,


in
at

24. Strive

to

the

strait

gate:

for

many,

say unto you,

will seek to enter in,

and shall

not be able.

VER. 22

30.

ST.

LIKE.

491

When once the master of the house is risen and hath shut to the door, and ye begin to stand up, without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are 26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in
25.
:

our streets.
27. But he shall say, I tell you, I know you not whence ye are depart from me, all ye workers of
;

iniquity.

28.

There

shall

when ye
and
all

shall

be weeping and gnashing of teeth, see Abraham, and Isaac, and Jacob,

the prophets, in the kingdom of God, and you yourselves thrust out. 29. And they shall come from the east, and from

the west, and from the north, and from the south, and shall sit down in the kingdom of God.
30. And, behold, there are last which shall be and there are first which shall be last.
first,

GLOSS. Having spoken in parables concerning the increase of the teaching of the Gospel, he every where endeavours to
spread
it

by preaching.
cities

Hence

it

is

said,

And

he went

through the

THEOPHYL. For he did not visit the small places only, as they do who wish to deceive the simple, nor the cities only, as they who are fond of show, and seek their own glory; but as their common Lord and Father Nor again providing for all, He went about every where.
villages.

and

did

He

visit the country towns only, avoiding Jerusalem, as if feared the cavils of the lawyers, or death, which might follow therefrom ; and hence he adds, Andjourneying towards

He

Jerusalem.

For where there were many

sick,

there the

It follows, Then said one Physician chiefly shewed Himself. unto him, Lord, are there few that be saved? GLOSS. This question seems to have reference to what had gone before.

For in the parable which was given above,

He had

said,

492

GOSPEL ACCORDING TO

CHAP.

XIII.

by which it who would And because one had asked the obtain the rest of salvation. question for all, the Lord does not answer him individually,
that the birds of the air rested on its branches, might be supposed that there would be many
as
Basil. in
it

follows,

And

strait gate.

he said unto them, Strive to enter in at the BASIL; For as in earthly life the departure

[nk240.fr
int.

241.

r ig nt i g exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself But the right way is narrow, the j n a vas t extent of error. slightest turning aside being full of danger, whether to the

right or to the left, as on a bridge, where he either side is thrown into the river.

who

slips

on

Chrys.
fn Matt.

CYRIL; The narrow gate also represents the toils and sufferings of the saints. For as a victory in battle bears witness to the strength of the soldiers, so a courageous endurance CHRYS. of labours and temptations will make a man strong.

Matt, 11 33

which our Lord says elsewhere, My yoke is light ? There is indeed no conbut the one was said because of the nature of tradiction,

What

then

is

that

is easy,

and my burden

temptations, the other with respect to the feeling of those

who overcame them. For whatever is troublesome to our nature may be considered easy when we undertake it heartily.
Besides also, though the way of salvation
it

is

narrow at

its

entrance, yet through on the contrary the broad way Now when He was about to speak of the entrance of the J^JJj^ narrow gate, He said fust, strive, for unless the mind struggles manfully, the wave of the world is not overcome, by which the soul is ever thrown back again into the deep. CYRIL; Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares But it must the way by which man may become righteous. be observed, that it was our Saviour s custom to answer those
Greg,

we come

into a large space, but leadeth to destruction. GREG.

who asked Him, not according


often as they put to
to

as they might judge right, as

what might be

useless questions, but with regard And what profitable to His hearers.

Him

advantage would it have been to His hearers to know whether there should be many or few who would be saved.

But

it

may come

was more necessary to know the way by which man to salvation. Purposely then He says nothing

VKR. 22
iii

30.

ST.

LUKE.

answer

to the idle question,

but tunis His discourse to a


Aug.
1110

more important subject. AUG. Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved, for few

enter by the strait gate, but in another place He says this very thing, Narrow is the way which leadeth unto life, and Matt 7,

few there are who enter into it. many I say unto you shall seek
thereto

Therefore
to

He

adds, For

enter;

BEDE; Urged

by their love of safety, yet shall not be able, frightened by the roughness of the road. BASIL; For the soul wavers to and fro, at one time choosing Basil, m virtue when it considers eternity, at another preferring p g J[^ Here it beholds 1,5. pleasures when it looks to the present.
ease, or the

delights of the flesh, there

its

subjection

or

captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here AUG. Now our Lord in no wise con- Aug. lust, there chastity. tradicts Himself when He says, that there are few who ^Jenter in at the strait gate, and elsewhere, Many shall Matt. 8, 11 come from the east and the icest ; for there are few in com-

parison with those

who

are lost,

many when

united with the

angels. Scarcely do they seem a grain when the threshing floor is swept, but so great a mass will come forth from this
floor, that it will
fill

the granary of heaven.

CYRIL; But that they who cannot enter are regarded with wrath, He has shewn by an obvious example, as follows, Wlien once the master of the house has risen up, fyc. as if when the master of the house who has called many to the banquet has entered in with his guests, and shut to the door, then shall come afterwards men knocking. BEDE; The master of the house is Christ, who since as very God He is
every where,

He
is

is in
it

as

is already said to be within those whom though heaven He gladdens with His visible presence, but were without to those whom while contending in this

pilgrimage,

He
He

helps in secret.
will

But He

will enter in

when

He

shall bring the

Himself.

whole Church to the contemplation of shut the door when He shall take away

from the reprobate all room for repentance. Who standing without will knock, that is, separated from the righteous

494
will in

GOSPEL ACCORDING TO

CHAP.

XIII.

vain implore that mercy which they have despised.

Greg.
2>

c . 5*

it follows, And he will answer and say to you, / know you not whence ye are. GREG. For God not to know is for Him to reject, as also a man who speaks the truth is said not to know how to lie, for he disdains to sin by telling

Therefore

lie, not that if he wished to lie he knew not how, but that from love of truth he scorns to speak what is false. Therefore the light of truth knows not the darkness which it condemns.

It follows, Then shall ye begin to say, We have eaten and drunk in thy presence, 8$c. CYRIL This refers to the to the practice of their law, when Israelites, who, according offering victims to God, eat and are merry. They heard
;

also

in

the synagogues the books of Moses,

who

in

his

writings delivered not his own words, but the words of God. THEOPHYL. Or it is said to the Israelites, simply because

Christ was born of them according to the flesh, and they ate and drank with Him, and heard Him preaching. But these

For we eat the body of things also apply to Christians. Christ and drink His blood as often as we approach the mystic table, and He teaches in the streets of our souls,

which are open to receive Him. BEDE; Or mystically, he eats and drinks in the Lord s presence who eagerly receives Hence it is added for explanation, the food of the word. For Scripture in its more TJiou hast taught in our streets.
obscure places is food, since by being expounded it is as were broken and swallowed. In the clearer places it is But at a drink, where it is taken down just as it is found.
it

banquet does not delight him whom the piety of commends not. The knowledge of the Scriptures does not make him known to God, whom the iniquity of his works
feast the
faith

proves to be unworthy; as it follows, And he will say unto you, I know not whence ye are; depart from me.
Basil.

BASIL;

He

perhaps speaks to those

whom

the Apostle

own person, saying, If I speak with the brfv. int. 282. men and of angels, and have all knowledge, and tongues of
ad describes in his

give all
it

my

goods

prqfiteth

me

feed the poor, but have not charity, For whatever is done not from nothing.
to

regard to the love of God, but to gain praise from men, THEOPHYL. Observe also that obtains no praise from God.
teaches. they are objects of wrath in whose street the Lord

VER. 31

35.

ST.

LUKE.

495

If then we have heard Him teaching not in the streets, but in poor and lowly hearts, we shall not be regarded

with
is

wrath.

BEDE; Rut

the twofold punishment of hell

here described, that is, the feeling cold and heat. For weep ing is wont to be excited by heat, gnashing of teeth by cold.
of teeth betrays the feeling of indignation, that repents too late, is too late angry with himself. Or the teeth will gnash which here delighted in GLOSS; eating, the eyes will weep which here wandered with desire.

Or gnashing

he

who

By

each

He

THEOPHYL. This

represents the real resurrection of the wicked. also refers to the Israelites with whom He
their severest
fathers,

was speaking, who receive from this that the Gentiles have rest with the
themselves are shut out.

blow,
they

while

adds, When you shall see Abraham, Isaac, and Jacob, in the kingdom of God, 8$c. EUSEB. For the Fathers above mentioned, before the times
of the

Hence He

Law, forsaking

the sins of

many gods

to follow the

Gospel way, received the knowledge of the most high God ; to whom many of the Gentiles were conformed through a
similar manner of life, but their children suffered estrange ment from the Gospel rules; and herein it follows, And behold they are last which shall be first, and they are first which shall be last. CYRIL; For to the Jews who held the
first
first who have from our very cradles the rudiments of Christian received teaching, and perhaps shall be last in respect of the heathens

place have the Gentiles been preferred. THEOPHYL. But we as it seems are the

who have
first

believed at the end of

life.

BEDE; Many

also at

burning with zeal, afterwards grow cold; many at first cold, on a sudden become warm; many despised in this

world, will be glorified in the world to come; others renowned among men, will in the end be condemned.

came certain of the Pha risees, saying unto him, Get thee out, and depart hence for Herod will kill thee.
31.

The same day

there

32.
fox,

And he
1

said unto them,


cast

Go

ye,
I

Behold,

out devils, and

and tell that do cures to

496

GOSPEL ACCORDING TO
I

CHAP.
shall

XIII.

day and to morrow, and the third day


perfected. 33. Nevertheless
I

be

must walk
:

and the day following

for

it

to day, and to morrow, cannot be that a prophet

perish out of Jerusalem. 34. Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee;

how

often would I have gathered thy children to gether, as a hen doth gather her brood under her

wings, and ye would not! 35. Behold, your house

unto you desolate and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
is

left

CYRIL; The preceding words of our Lord roused the Phari

For they perceived that the people were now sees to anger. smitten in their hearts, and eagerly receiving His faith. For fear then of losing their office as rulers of the people, and lacking
their gains, with pretended love for Him, they to depart from hence, as it is said, The same

persuade

Him

day there

came certain of the Pharisees, saying unto him, Get thee out and depart hence, for Herod will kill thee: but Christ, who
under
searcheth the heart and the reins, answers them meekly and Hence it follows, And, he said unto them, Go ye figure. and tell that fox. BEDE Because of his wiles and stratagems
;

He

calls

Herod a

fox,

which

is

an animal

full

of craft, con

cealing

itself in

a ditch because of snares, having a noisome


all

smell, never

walking in straight paths,

which things

belong

to heretics, of

whom Herod

to destroy Christ (that is, in the hearts of believers.

a type, who endeavours the humility of the Christian faith)


is

CYRIL; Or
not to refer so

else the discourse

seems

to

change here, and


as

much

to the character of

Herod

some

think,

as to the lies of the Pharisees.

For

He

almost represents

the Pharisees themselves to be standing near, when He said, Go tell this fox, as it is in the Greek. Therefore he com

manded them

to say that

which might rouse the multitude of

VER. 31
Pharisees.

35.

ST. LCJKK.

497

Behold, said He,

cures to day
perfected.

and

to

/ cast, out devils, a/id I do and on the third day I shall be morrow,
to the

He

promises to do what was displeasing

Jews, namely, to command the evil spirits, from disease, until in His own person
that

and deliver the

sick

the suffering of the cross. He who was the Lord of hosts, feared the hand of Herod He refutes this, saying, Nevertheless I must walk to day and
-

should undergo But because the Pharisees thought

He

to

morrow, and the day following.

He by no means rather that He


inclination of

When He says must, a necessity imposed upon Him, but implies walked where He liked according to the
will, until

His

He

should come to the end of

the

dreadful cross, the time of which Christ shews to be

now drawing near, when He says, To day and to morrow. THKOPHYL. As if He says, What think ye of My death? Behold, a little while, and it will come to pass. But by the words, To day and to morrow, are signified many days? as we also are wont to say in common conversation, To
"

day and happens

to

morrow such a thing takes


that interval of time.

place,"

not that

it

explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a
in

And

to

stop after to day


the
"

and to morrow, then add, and walk on day following, as frequently in reckoning we are accus tomed to say, The Lord s day and the day after, and on the
go
out,"

as if by reckoning two, to denote the Lord speaks as if calculating, I must do so to day, and so to morrow, and then afterward on the third day I must go to Jerusalem. AUG. Or these things are understood to have been spoken Aug. C mystically by Him, so as to refer to His body, which is the j^\ A lib. 6. Church. For devils are cast out when the Gentiles having And cures are forsaken their superstition, believe in Him. perfected when according to His commands, after having renounced the devil and this world until the end of the
third I will
third.

So

also our

resurrection, (by which as


pleted,) the

it

Church

shall

were the third day will be com be perfected in angelical fulness

by the immortality also of the body. THEOPHYL. But because they said unto Him, Depart from hence, for Herod seeks to kill thee, speaking in Galilee 2 K VOL. in.

498

GOSPEL ACCORDING TO

CHAP.

XIII.

Jerusalem

where Herod reigned, He shews that not in Galilee, but in it had been fore-ordained that He should suffer. Hence it follows, For it can not be that a prophet perish out of Jerusalem.
fitting)

When thou hearest, It can not be (or it is that a prophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the
not
Jews, but

He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber
So
also
else

lurks can not be without bloodshed to travellers.

no where

but in the abode of robbers must the Lord

of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord as it follows, O Jeru salem, Jerusalem, which killest the prophets. BEDE; In calling upon Jerusalem, He addresses not the
;

and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father. CHRYS. For the twice repeated word betokens compassion or very 7 5 in Matt, For the Lord speaks, if we may say it, as a lover great love. would to his mistress who despised him, and was therefore about Sevems. to be punished. GREEK Ex. But the repetition of the name also shews the rebuke to be severe. For she who knew God, how
stones
Chrys.
*

does she persecute God s ministers? CYRIL; Now that they were unmindful of the Divine blessings He proves as follows, How often would I have gathered thy children together as a

hen doth gather her brood under her wings, and ye would not. He led them by the hand of Moses out of all wisdom, He warns them by His prophets, He wished to have them under His wings, (i. e. under the shelter of His power,) but they
Aug.
r

97!

deprived themselves of these choice blessings, through their ingratitude. AUG. As many as I gathered together, it was done by J a^ prevailing will, yet thy unwillingness, for thou wert

BEDE; Now He who aptly had called Herod a plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds.
ever ungrateful.
fox,

who was

Basil. in
$a

am
.

BASIL;

He compared

also the sons of Jerusalem to birds in

c
$.

1g 30]

the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of another s protection ; when

thy mother then has fled away, thou art taken from thy nest

VEK. 81
as too

35.
to

ST.

LUKE.
fly;

499
as
it

weak

defend thyself, too feeble to

follows,

Behold, your house is left unto you desolate. BEDE; The city itself which He had called the nest, He now calls the house of the Jews for when our Lord was slain, the Romans
;

came, and plundering


their place, nation,
(that is, temple,) as if

it

as a deserted nest, took

away both

and kingdom.

THEOPH YL. Or your house,

you,

it

was

my

He says, As long as there was virtue in temple, but after that you made it a den of

Or by house it was no more my house but yours. He meant the whole Jewish nation, according to the Psalm, O house of Jacob, bless ye the Lord, by which he shews that Psalm 135 20t it was He Himself who governed them, and took them out of the hand of their enemies. It follows, And verily I say
thieves,

unto you,
St.

SfC.

AUG.

There seems nothing opposed

to

Aug.

Luke s narrative, in what the multitudes said when ^,e Cons. our Lord came to Jerusalem, Blessed is he who cometh in 2. c. 72. the name of the Lord, for He had not as yet come thither, Mat. 21, nor had this yet been spoken. CYRIL; For our Lord had
departed from Jerusalem, as it were abandoning those who were unworthy of His presence, and afterwards returned to

when that Son of David, blessed is he that cometh in the name of the Lord. AUG. Aug. But as Luke does not say to what place our Lord wentjl from thence, so that He should not come except at that time, sup. (for when this was spoken He was journeying onward until He should come to Jerusalem,) He means therefore to refer
Jerusalem, having

performed

many

miracles,

crowd meets Him, saying, Osanna

to the

jj?"

to that coming of His, when He should appear in glory. THEOPHYL. For then also will they unwillingly confess Him to be their Lord and Saviour, when there shall be no departure But in saying, Ye shall not see me until he shall hence.

come,

Sec.

of His cross;

does not signify that present hour, but the time as if He says, When ye have crucified Me,

ye shall no more see Me until I come again. AUG. Luke Aug. must be understood then as wishing to anticipate here, before ubi SU Phis narrative brought our Lord to Jerusalem, or to make Him when approaching the same city, give an answer to those who told Him to beware of Herod, like to that which Matthew says He gave when He had already reached

2x2

500
Jerusalem.

GOSPEL ACCORDING TO

ST.

LUKE.

CHAP.

XIII.

BEDE; Ye shall not see, that is, unless ye have worked repentance, and confessed Me to be the Son of the Father Almighty, ye shall not see My face at the second coming.

CHAP. XIV.
to pass, as he went into the house of one of the chief Pharisees to eat bread on the
1. it

And

came

sabbath day, that they watched him. 2. And, behold, there was a certain

man

before

him which had the dropsy.


Jesus answering spake unto the Lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day ?
3.

And

4.

And

they held their peace.


let

And he took
;

him,

and healed him, and


5.

him go

saying, Which of you shall have an ass or an ox fallen into a pit, and will not

And answered them,

straightway pull him out on the sabbath day ? 6. And they could not answer him again to these
things.

Although our Lord knew the malice of the Pha their guest, that He might benefit by risees, yet His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him ; to see whether He would despise the observance of the law, or do any thing that was forbidden

CYRIL

He became

on the sabbath day. When then the man with* the dropsy came into the midst of them, He rebukes by a question the
insolence of the Pharisees, who wished to detect Him ; as it is said, And, behold, there was a certain man before him which had the dropsy. And Jesus answering, fyc.

502

GOSPEL ACCORDING TO
it

CHAP. XIV.
is

BEDE; When

is

said that Jesus answered, there

reference to the words which went before, And they watched him. For the Lord knew the thoughts of men. THEOPHYL.
Gen.
2,

But by His question He exposes their folly. For while God blessed the sabbath, they forbade to do good on the sabbath ; but the day which does not admit the works of the good is
accursed.

BEDE ; But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day,

why
If

it is

did they watch the Saviour whether He would heal? not lawful, why do they take care of their cattle on

? Hence it follows, But they held their peace. Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to

the sabbath

CYRIL

be healed on account of the sabbath, but only stood up, that

when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether
he wished to be made whole, but forthwith healed him. Whence it follows And he took him, and healed him, and
;

Wherein our Lord took no thought not to offend the Pharisees, but only that He might benefit him who needed healing. For it becomes us, when a great good is the result, not to care if fools take offence. CYRIL But
let

him

go.

seeing the Pharisees awkwardly silent, Christ baffles their determined impudence by some important considerations.

As

it

follows;

And
an

of you

shall have

he answered and said unto them, Which ass or an ox fallen into a pit, and will

not straightway pull him out on the sabbath day? THEOPHYL. As though He said, If the law forbids to have mercy on the
sabbath-day, have no care of thy son when in danger on the sabbath-day. But why speak I of a son, when thou dost not

even neglect an ox

if

thou seest

it

in danger?

BEDE

By

these words

He

so refutes

His watchers, the

Pharisees, as to

condemn them

also of covetousness,

who

in

the deliverance of animals consult their

own

desire of wealth.

Aug. de
Evan,
2 cap 29

more then ought Christ to deliver a man, who is AUG. Now He has aptly compared the dropsical man to an animal which has fallen into a ditch, for ne is trouDle(l b y water,) as He compared that woman,

How much

much

better than cattle

VER. 7

10.

ST.

LUKE.

503

whom He
to a beast

which

spoke of as bound, and whom He Himself loosed, BEDE By is let loose to be led to water.
;

a suitable example then He settles the question, shewing that who con they violate the sabbath by a work of covetousness, tend that he does so by a work of charity. Hence it follows,

And

they could not answer Mystically, the dropsical man

him again to these things. is compared to him who is

weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name from a watery humour. AUG. Or we rightly compare the dropsical man to Aug. u a covetous rich man. For as the former, the more he increases
in unnatural moisture the greater his thirst; so also the other,

the

more abundant

his riches,

which he does not employ

well,

the more ardently he desires them. GREG. Rightly then is the dropsical

man

healed in the

Greg.
c
6<

Pharisees

by the bodily infirmity of the one, BEDE ; In this is expressed the mental disease of the other. also He well refers to the ox and the ass ; so as to example
presence, for

represent either the wise and the foolish, or both nations ; that is, the Jew oppressed by the burden of the law, the

For the Lord rescues from Gentile not subject to reason. the pit of concupiscence all who are sunk therein.

he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms saying unto them,
7.
;

And

8.
sit

When

thou art bidden of any


in the highest

man
lest a
;

to a

wedding,

not

down

room;

more honour

man than thou be bidden of him 9. And he that bade thee and him come and say to thee, Give this man place and thou begin with
able
;

shame
10.

to take the lowest room.

the lowest

But when thou art bidden, go and sit down in room that when he that bade thee cometh,
;
:

he

may say unto thee, Friend, go up higher then shalt thou have worship in the presence of them that sit at meat with thee.

504
1
.

GOSPEL ACCORDING TO

CHAP. XIV.

1 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

AMBROSE;

First the dropsical

man

is

cured, in

whom

the

abundant discharges of the flesh crushed down the powers of the soul, quenched the ardour of the Spirit. Next, humility
is

place
to

taught, when at the nuptial feast the desire of the highest is forbidden. As it is said, And he spake, Sit not down

in the highest room.

CYRIL; For to rush forward hastily honours which are not fitting for us, indicates rashness-

Chrys. noij occ

and casts a slur upon our actions. Hence it follows, lest a more honourable man than thou be invited, fyc. CHRYS. And so the seeker of honour obtained not that which he coveted, but suffered a defeat, and busying himself how he
might be loaded with honours, is treated with dishonour. And because nothing is of so much worth as modesty, He leads His hearer to the opposite of this not only for
;

bidding him to seek the highest place, but bidding him search for the lowest. As it follows ; But when thou art

CYRIL ; For if bidden, go and sit down in the lowest room. a man wishes not to be set before others, he obtains this
honour according to the divine word. As it follows; That when he that bade Ihee cometh, he may say unto thee, In these words He does not harshly Friend, yo up higher. for a word of advice is chide, but gently admonishes
;

enough for the wise. And thus for their humility men are crowned with honours as it follows, Then shalt thou have
;

worship.
BasiUm
ad inter, to

B ASIL Xo
our Lord
s

take then the lowest place at a feast, according

to rush

is becoming to every man, but again contentiously after this is to be condemned as a breach of order and cause of tumult and a strife raised about

command,

it,

will

place you on a level with those

cerning the highest place.


says,
it

who dispute con Wherefore, as our Lord here


feast to arrange the order

becomes him who makes the


down.

of sitting

Thus

in patience

and love should we

mutually bear ourselves, following all things decently ac cording to order, not for external appearance or public dis
play
;

nor should

we seem

to study or affect humility


it

violent contradiction, but rather gain

by by condescension or

VER. 7

11.

ST.

LUKE.
is

505
a far stronger

by patience.
obtain
it

For resistance or opposition


first

token of pride than taking the

seat at meat,

when we

by authority.

no one deem the above precepts of and unworthy of the sublimity and trifling, For you would not call him a grandeur of the Word of God.

THEOPHYL.

Now

let

Christ to be

merciful physician
to cure a scar

who

professed to heal the gout, but refused

on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or
It became then agitated those who sought the first seats. the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and

the wretched guests were contending for precedency before the eyes of the Saviour, there was a fit occasion for advice.

CYRIL; Having shewn therefore from so slight an example the degradation of the ambitious and the exaltation of the

humbleminded,

He

adds a great thing to a

little,

pronouncing

a general sentence, as it follows, For every one who exalts himself shall be abased, and he that humbleth himself shall be exalted. This is spoken according to the divine judg

ment, not after

human

desire after glory obtain selves remain inglorious.

experience, in which they who it, while others who humble them

THEOPHYL. Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honours but while by some he is honoured, by others he is disparaged, and
;

men who outwardly honour him. BEDE; But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Who soever being bidden has come to the marriage feast of Christ s Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by
sometimes even by the very

more honourable who

For he will have to give place to one bidden afterwards, seeing that he is overtaken by the activity of those who followed him, and with shame he occupies the lowest place, now that knowing better things of the others he brings low whatever high thoughts he once had of his own works. But a man sits in the lowest place according to that verse, The greater thou art, humble thyself in all things. But the Lord when He cometh, 3
boasting of his merits.
is

18

506

GOSPEL ACCORDING TO

CHAP. XIV.

whomsoever He shall find humble, blessing him with the name of friend, He will command him to go up higher. For
whoever humbleth himself as a little child, he is the greatest in the kingdom of heaven. But it is well said, Then shalt thou have glory, that thou mayest not begin to seek now what is kept for thee in the end. It may also be understood, even in this life, for daily does God come to His marriage feast, despising the proud; and often giving to the humble such great gifts of His Spirit, that the assembly of those who sit at meat, i. e. the faithful, glorify them in wonder. But in the general conclusion which is added, it is plainly de clared that the preceding discourse of our Lord must be understood typically. For not every one who exalts himself nor is he who humbleth himself in before men is abased But whoever exalteth himself their sight, exalted by them. because of his merits, the Lord shall bring low, and him who humbleth himself on account of his mercies, shall He
;

exalt.

12.

Then

said he also to

him that bade him,

When

thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours ; lest they also bid thee again, and a recompence be made thee.
13.

But when thou makest a


:

feast, call the poor,

the maimed, the lame, the blind


14.

be blessed; for they cannot recompense thee: for thou shalt be recompensed at
shalt

And thou

the resurrection of the just.

the invited

THEOPHYL. The supper being composed of two parties, and the inviter, and having already exhorted the invited to humility, He next rewards by His advice the in viter, guarding him against making a feast to gain the favour of men. Hence it is said, Then said he also to him that
bade him.

When thou makest a

dinner or a supper, call not

Chrys.

thy friends.

& ta ep
Col.

CHRYS.

Many

are the sources from which friendships are

VER. 12

14.

ST.

LUKE.

507

made.

Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for in stance, between father and son, brother and brother, and
such like which He meant, saying, Nor thy brethren, nor thy kinsmen ; the moral, when a man has become your
;

guest or neighbour; and with reference to these

He

says,

nor

thy neighbours. BEDE ; Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another,

but
is

this, like all

the other necessary intercourse

among men,

reward of everlasting life ; as it follows, Lest perchance they also bid thee again, and a re compense be made thce. He says not, and sin be committed
to fail in meriting the
"

shewn

against
place,

And the like to this He speaks in another And if ye do good to those who do good to you,
thee."

There are however certain mutual feastings of brothers and neighbours, which not only incur a retribu tion in this life, but also condemnation hereafter. And these
thank have ye
?

are celebrated

by the general gathering together of all,

or the

hospitality in turn of each one of the company ; and they meet together that they may perpetrate foul deeds, and through

excess of wine be provoked to all kinds of lustful pleasure. CHRYS. Let us not then bestow kindness on others under the

hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows, But
call the poor, the maimed, the lame, and CHRYS. For the humbler our brother is, so much Chry.s. the more does Christ come through him and visit us. For he

when ye make a/east,


the blind.

entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that through such a one he may gain promotion. I could indeed mention many who for this pay court to the most distinguished of the

who

nobles, that through their assistance they may obtain the Let us not then ask those greater favour from the prince.

who can recompense


blessed, for they

us, as

it

follows,

And

thou shalt be

cannot recompense thee. And let us not be troubled when we receive no return of a kindness, but when we do for if we have received it we shall receive nothing
;

more, but

if

man

docs not repay us,

God

will.

As

it

follows,

508

GOSPEL ACCORDING TO

CHAP. XIV.

For thou shall be recompensed al the resurrection of the just. BEDE; And though all rise again, yet it is called the re
surrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. Bftt he who in
vites his friends, brothers,

and the

rich, has received his

sake after the example of the sons of Job, God, who Himself commanded all the duties of CHRYS. But thou sayest, the brotherly love, will reward him.

reward. But if he does this for

God s

poor are unclean and filthy.

Wash him, and make him to sit with thee at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and dost thou stand trifling?
GREG. NYSS.

Do

not then

let

them

lie

as

though they were

nothing worth.
their

Reflect

preciousness. Saviour. Heirs of future blessings, bearing the keys of the kingdom, able accusers and excusers, not speaking themselves,

who they are, and thou wilt discover They have put on the image of the

but examined by the judge.


Chrys.

46
Act.

It would become thee then to receive them above chamber, but if thou shrinkest, at least admit Christ below, where are the menials and servants. Let the poor man be at least thy door keeper. For where there is alms, the And if thou sittest not down with devil durst not enter. them, at any rate send them the dishes from thy table. ORIGEN But mystically, he who shuns vain-glory calls to a

CHRYS.

in the best

banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, the lame, that is, those who have that he may heal them
spiritual
;

wandered from reason, that he may make

their paths straight ; the blind, that is, those who discern not the truth, that they may behold the true light. But it is said, They cannot re

compense

tkee,

i.

e.

they know not

how

to return

an answer.

15. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. 16. Then said he unto him, A certain man made a

great supper, and bade

many

VER. 15

24.

ST.

LUKE.

509

17.

And

them that were bidden, Come


ready.
18.

sent his servant at supper time to say to for all things are now
;

with one consent began to make excuse. The first said unto him, I have bought a of ground, and I must needs go and see it: I piece pray thee have me excused.

And

they

all

19.

And
I

another said,

oxen, and

go

to prove

I have bought five yoke of them: I pray thee have me

excused.
20.

And
I

therefore 21.

another said, cannot come.

have married a wife, and


his

So that servant came, and shewed

lord

these things. Then the master of the house being said to his servant, Go out quickly into the angry
streets

and lanes of the

the poor, and the


blind.

and bring in hither and the halt, and the maimed,


city,

the servant said, Lord, it is done as thou hast commanded, and yet there is room.
22. 23.

And

And

the lord said unto the servant,

Go
them

out
to

into the highways and hedges, and compel come in, that my house may be filled.

say unto you, That none of those which were bidden shall taste of my supper.
24. For
I

men

EUSEB. Our Lord had just before taught us


feasts for those

to prepare our

repay, seeing that we shall have our reward at the re&urrection of the just. Some one then,

who cannot

supposing the resurrection of the just to be one and the same with the kingdom of God, commends the above-mentioned recompense; for it follows, When one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. CYRIL
;

That man was carnal, and a careless hearer of the things which Christ delivered, for he thought the reward of the AUG. Or because he sighed saints was to be bodily.
112

510

GOSPEL ACCORDING TO

CHAP. XIV.

John
61 *

6,

something afar off, and that bread which he desired lay before him. For who is that Bread of the kingdom of God but He who says, / am the living bread which came down

from heaven?

Open not thy mouth, but thy heart. BEDE; But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dulness of those men to be unworthy of the heavenly banquet. For it follows, But he said unto him, A certain man made a great supper, and bade many. CYRIL
;

This

man represents God the

Father just as images are formed

resemblance of power. For as often as God wishes to declare His avenging power, He is called by the names of bear, leopard, lion, and others of the same kind;
to give the

but when

He wishes to express mercy,by the name of man. The

Maker

of all things, therefore, and Father of Glory, or the Lord, prepared the great supper which was finished in Christ. For in these latter times, and as it were the setting of our

world, the Son of God has shone upon us, and enduring death for our sakes, has given us His own body to eat. Hence also the lamb was sacrificed in the evening according to the
Greg.

36?Tn Evan,

Rightly then was the banquet which was prepared in Christ called a supper. GREG. Or he made a great supper, as having prepared for us the full enjoyment of eternal

Mosaic

law.

bade many, but few came, because sometimes they who themselves are subject to him by faith, by their And this is generally the lives oppose his eternal banquet. between the delights of the body and the soul, difference
sweetness.
that fleshly delights desire for them, but

He

when not possessed provoke a longing when possessed and devoured, the eater

soon turns from satiety to loathing; spiritual delights, on the other hand, when not possessed are loathed, when possessed But heavenly mercy recalls those de the more desired.
spised delights to the eyes of our

memory, and

in order that

we should drive away our disgust, bids us to the feast. Hence it follows, And he sent Ms servant, $c. CYRIL; That ser vant who was sent is Christ Himself, who being by nature God and the true Son of God, emptied Himself, and took
upon Him the form of a servant. But He was sent at supper For not in the beginning did the Word take upon Him time.

VER. 15

24.

ST.

LUKE.

5il

are ready.

last time; and he adds, For all things For the Father prepared in Christ the good things bestowed upon the world through Him, the removal of

our nature, but in the

sins, the participation of the

Holy

Spirit, the glory of

adop

tion.

To these Christ bade men by the teaching of the


;

Gospel.
sui>

else, the Man is the Mediator between God and Aug. ubl man, Christ Jesus He sent that they who were bidden might come, i. e. those who were called by the prophets whom He had sent who in the former times invited to the supper

AUG. Or

of Christ, were often sent to the people of Israel, often bade them to come at supper time- They received the inviters, re
fused the supper. They received the prophets and killed Christ, and thus ignorantly prepared for us the supper. The supper

being now ready, i. e. Christ being sacrificed, the Apostles were sent to those, to whom prophets had been sent before.

GREG. By
family to

this servant then

who

is

sent

by the master of the

But

it is

bid to supper, the order of preachers is signified. often the case that a powerful person has a despised

servant, and when his Lord orders any thing through him, the servant speaking is not despised, because respect for the master who sends him is still kept up in the heart. Our

Lord then
to receive.
for
;

offers

what he ought

to

be asked

for,

not ask others

He

wishes to give what could scarcely be hoped

yet

all

And

they all

begin at once to make excuse, for it follows, began with one consent to make excuse. Be
hasten to come.

hold a rich

man invites, and the poor

We

are
Aug.
*

invited to the banquet of God, and we Now there were three excuses, of which

make excuse.
it is

AUG.

added, Thejfirst^ 8Up said unto him, I have bought a piece of ground, and I must needs go and see it. The bought piece of ground denotes government. Therefore pride is the first vice reproved. For the first man wished to rule, not willing to have a master. GREG. Or by the piece of ground is meant worldly substance. Greg. Therefore he goes out to see it who thinks only of outward ubl 8U P*

AMBROSE Thus it is that things for the sake of his living. the worn out soldier is appointed to serve degraded offices,
;

as

he who intent

upon things below buys

for

himself

earthly possessions, can not enter into the kingdom of heaven. Our Lord says, Sell all that thou hasl, andfollow me. It follows, And another said, I have bought Jive yoke of

512
Aug.
1

GOSPEL ACCORDING TO

CHAP. XIV.

oxen,

and I go

i2

are taken to

to prove them. AUG. The five yoke of oxen be the five senses of the flesh; in the eyes

sight, in the ears hearing, in the nostrils smelling, in the


taste, in
all

mouth
easily

the

members
first

touch.

But the yoke


;

is

more

apparent in the three


trils.

senses

two eyes, two

ears,

two nos

Here are three yoke. And in the mouth is the sense of which is found to be a kind of double, in that nothing is sensible to the taste, which is not touched both by the tongue and palate. The pleasure of the flesh which belongs to the touch is secretly doubled. It is both outward and inward. But they are called yoke of oxen, because through those senses of the flesh earthly things are pursued. For the oxen
taste

the ground, but men at a distance from faith, given up to earthly things, refuse to believe in any thing, but what they
till

I by means of the five-fold sense of the body. If such were our thoughts, we believe nothing but what I should be hindered from the supper by those five yoke of oxen. But that you may understand that it is not the de light of the five senses which charms and conveys pleasure,

arrive at

"

see."

but that a certain

curiosity is denoted, he says not, 1 have bought Jive yoke of oxen, and go to feed them, but go to

prove them.
Greg.

SG^n
Ev.

GREG. By the bodily senses also because they cannot comP renen(i things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it, not knowing its own secret life, desires to dwell upon things without. But we must observe, that the one who for his farm, and the other

who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter, mix up with their excuse the words of humility. For when they say, I pray thee, and then disdain to come, the word sounds of humility, but
Aug.
sup *
is pride. It follows, And this said, I have married a wife, and therefore I cannot come. AUG. That is, the delight of the flesh which hinders many, I wish it were outward and not inward. For he who said, I have married a wife,

the action

taking pleasure in the delights of the flesh, excuses himself from the supper; let such a one take heed lest he die from

inward hunger. BASIL; But he says, / cannot come, because that the

VER. 15

24.
it

ST.
is

LUKK.
to

513
worldly
plea

human mind when


But although marriage
vidence
for the

degenerating

sures, is feeble in attending to the things of


is

God.

GRKG.

Greg.

good, and appointed by Divine Pro- 36

propagation of children, some seek therein And not fruitfulness of offspring, but the lust of pleasure. not unfitly an unrigh so by means of a righteous thing may
teous thing be represented.

AMBROSE

Or marriage

is

not
Cor. 7,

blamed ; but purity is held up to greater honour, since the unmarried woman careth for the things of the Lord, that she

may be holy
AUG.

in

body and

spirit,

but she that

is

married

careth for the things of the world.

Now

John when he

said, all that is in the

world

is Aug.

the lust of the flesh, and the lust of the eyes, and the pride of\ The 2 16 life, began from the point where the Gospel ended. lust of the flesh, / have married a wife ; the lust of the eyes,
*

I have boughtjive yoke of oxen ; the pride of life, I have bought a farm. But proceeding from a part to the whole, the five senses have been spoken of under the eyes alone, which hold the chief place among the five senses. Because though pro
perly the sight belongs to the eyes, we are in the habit of ascribing the act of seeing to all the five senses.

CYRIL
to

But

come

for the reason just

Jews,

whom

can we suppose these to be who refused mentioned, but the rulers of the the sacred history we find to have throughout
;

whom

been often reproved for these things? ORIGEN Or else, they who have bought a piece of ground and reject or refuse the supper, are they who have taken other doctrines of divinity, But he but have despised the word which they possessed. who has bought five yoke of oxen is he who neglects his intellectual nature, and follows the things of sense, therefore he cannot comprehend a spiritual nature. But he who has
married a wife
is

he

who

is

joined to the

flesh, a

lover of i Tim;
3
4>

AMBROSE ; Or let us suppose that pleasure rather than of God. three classes of men are excluded from partaking of that supper,
Gentiles, Jews, Heretics.

The Jews by

their fleshly service

impose upon themselves the yoke of the law, for the five yoke are the yoke of the Ten Commandments, of which it is said,

And he
to

you upon two

declared unto you his covenant, which he commanded Deut. perform, even ten commandments ; and he wrote them
13>

4,

tables

of stone.

That

is,

the

commands

of the De-

VOL. in.

2 L

514
caloguc.

GOSPEL ACCORDING TO

CHAP. XIV.

Or the five yoke are the five books of the old law* But heresy indeed, like Eve with a woman s obstinacy. p tries the affection of faith. And the Apostle says that we must 3 Col. 3,5. fl ee from covetousness, lest entangled in the customs of the Gentiles we be unable to come to the kingdom of Christ. 5.
,

Therefore both he who has bought a farm is a stranger to the kingdom, and he who has chosen the yoke of the law rather than the gift of grace, and he also who excuses himself be cause he has married a wife.
It follows,
to

Aug.
e
l?t

in

And

the servant returned,


for the

and

told these things

c 19

Lord.

AUG. Not

sake of knowing inferior

beings does God require messengers, as though He gained aught from them, for He knows all things stedfastly and un
changeably. But he has messengers for our sakes and their own, because to be present with God, and stand before Him so as to consult Him about His subjects, and obey His heavenly com

mandments, is good for them in the order of their own nature. CYRIL But with the rulers of the Jews who refused their
;

John
48

7, call, as

lieved on

they themselves confessed, Have any of the rulers behim ? the Master of the household was wroth, as with
;

Pseudo- follows,
Basil.

them that deserved His indignation and anger whence it Then the master of the housebeinganyry^c. PSEUDOJ3 ASIL; Not that the passion of anger belongs to the Divine
substance, but an operation such as in us
is

Horn,
s>3/

caused by anger, is

called the anger and indignation of God. CYRIL; Thusitwas that the master of the house is said to have been enraged with

Acts 2,
*

the chiefs of the Jews, and in their stead were called men taken from out of the Jewish multitude., and of weak and impotent minds. For at Peter s preaching, first indeed three thousand, then five thousand believed, and afterwards much people; whence it follows, He said unto his servant, Go out straight

way

into the streets

and

the poor,

and
;

the

maimed, and

lanes of the city, and bring in hither the halt, and the blind.

AMBROSE

He invites the poor, the weak, and the blind, to shew that weakness of body shuts out no one from the king dom of heaven, and that he is guilty of fewer sins who lacks

the incitement to sin

G
Hom.
36.

or that the infirmities of sin are forgiven ; the mercy of God. Therefore he sends to the streets, through that from the broader ways they may come to the narrow way. Because then the proud refuse to come, the poor are

VKK. 15

24.

ST.

LUKE.

515

chosen, since they are called weak and poor who are weak in their own judgment of themselves, for there are poor, and yet as it were strong, who though lying in poverty are proud; the

blind axe they who have no brightness of understanding; the lame are they who have walked not uprightly in their works.

But

since the faults of these are expressed in the weakness

of their members, as those were sinners who when bidden refused to come, so also are these who are invited and come;

but the proud sinners are rejected, the humble are chosen. God then chooses those whom the world despises, because
for the

most part the very act of contempt recals a man

to

himself.

And men

so

much

the sooner hear the voice of

God, as they have nothing When then the Lord calls

in this world to take pleasure in.

certain from the streets

and lanes

denotes that people who had learnt to observe to supper, But the multi in the city the constant practice of the law.
believed of the people of Israel did not fill the of the upper feast room. Hence it follows, And the places servant said. Lord, it is done as thou hast commanded, and

He

tude

who

yet there

For already had great numbers of the is room. Jews entered, but yet there was room in the kingdom for the abundance of the Gentiles to be received. Therefore it is added, And the Lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my
house

may be Jilted. When He commanded His collected from the wayside and the hedges, He
the Gentiles.

guests to be

rural people, that is, to the highways and about the hedges,

AMBROSE

sought for a Or, He sends

because they are fit not absorbed in the desire for lor the kingdom of God, who, present goods, are hastening on to the future, set in a And who like a hedge certain fixed path of good will. which separates the cultivated ground from the uncultivated,

and keeps off the incursion of the cattle, know how to dis tinguish good and evil, and to hold up the shield of faith
against the temptations of spiritual wickedness. AUG. The Gentiles came from the streets and lanes, the Aug. heretics come from the hedges. For they who make a hedge

seek for a division; let them be drawn away from the hedges, plucked asunder from the thorns. But they are unwilling to

be compelled.

By

our own

will,

say they, will

we

enter.

2 L 2

516

GOSPEL ACCORDING TO
to enter,

CHAP. XIV.

Compel them
Horn*
36.

He
>

says.

Let necessity be used from

without, thence arises a will. ^ GREG. Tne then wno broken }


r

down by

the calamities of

this world, return to the love of

But very

terrible is

God, are compelled to enter. For I the sentence which comes next.

say unto you, That none of those men which were bidden shall Let no one then despise the call, lest if taste of my sapper. when bidden he make excuse, when he wishes to enter he
shall not

be able.

25.

And
If

there went great multitudes with


said unto them,

him

and he turned, and


26.

to me, and hate not his and mother, and wife, and children, and father, brethren, and sisters, yea, and his own life also, he

any man come

cannot be
27.

my

disciple.

And whosoever
after

doth not bear his cross, and

come
Greg, in
37. in
Ev>

me, cannot be

my

disciple.

GREG. The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be
reached except by great labours. Therefore it is said, And there went great multitudes with him: and he turned to
them, and said, 8$c. THEOPHYL. For because

many

of those that accompanied

followed not with their whole heart, but lukewarmly, shews what kind of a man his disciple ought to be.
Greg. in
ut sup.

Him

He

P ar ents

GREG. But it may be asked, how are we bid to hate our and our relations in the flesh, who are commanded to love even our enemies ? But if we weigh the force of the command we are able to do both, by rightly distinguishing them so as both to love those who are united to us by the bond of the flesh, and whom we acknowledge our relations, and by hating and avoiding not to know those whom we find our enemies in the way of God. For he is as it were
loved by hatred,

who

in his carnal

wisdom, pouring into our

ears his evil sayings, is not heard, Matt, AMBROSE; For if for thy sa^ e * ne Lord renounces His own mother, saying, is Mark s

Who

33.

VER. 28

33.

ST.

LUKE.

517

my

mother? and who are

my

brethren?

why

dost thou

deserve to be preferred to thy Lord? But the Lord will have us neither be ignorant of nature, nor be her slaves, but so to submit to nature, that we reverence the Author of nature, and

depart not from

Now
yea,

to

shew
his

God out of love to our parents. GREG. Greg, m that this hatred towards relations proceeds not sup
life also. It is plain therefore that

in

from inclination or passion, but from love, our Lord adds,

and
to

own

man
soul
its

ought

hate

his

who hated him. For then we when we indulge not its carnal
appetites,

neighbour, by loving rightly hate our


desires,
its

as

himself him

own

when we subdue

and wrestle against


;

pleasures.

That which by

being despised is brought to a better condition, is as it were CYRIL But life must not be renounced, loved by hatred. which both in the body and the soul the blessed Paul also
preserved, that yet living in the body he might preach Christ. But when it was necessary to despise life so that he might Acts20,
finish his course,

he counts not his


the hatred of
;

life

dear unto him.

ought to be shewn He Greg, n m ut Whosoever bears not his cross, fyc. declares as follows CHRYS. He means not that we should place a beam of wood

GREG.

How

life

on our shoulders, but that we should ever have death before our eyes. As also Paul died daily and despised death, i Cor. 15 31 BASIL; By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to Gal. 6, the world, which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be GREG. Or because the cross is so called from Greg, in destroyed. In two ways we bear our Lord s cross, either Ii.m torturing. when by abstinence we afflict our bodies, or when through
14>

<

compassion of our neighbour we think all his necessities our own. But because some exercise abstinence of the flesh not
for

sake but for vain-glory, and shew compassion, not spiritually but carnally, it is rightly added, And cometh
s

God

For to bear His cross and come after the Lord, is after me. to use abstinence of the flesh, or compassion to our neigh
bour, from the desire of an eternal gain.

28. For which of you, intending to build a tower,

518
sitteth not

GOSPEL ACCORDING TO

CHAP. XIV.
cost,

down

first,

and counteth the

whether

he have

sufficient to finish it?

29. Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to

mock him,
30. Saying, This

man began

to build,

and was not

able to finish.
31. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him

that cometh against him with twenty thousand ? 32. Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of
peace. 33. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
Greg.
in

GREG. Because
cepts,

He had

been giving high and

lofty pre-

immediately follows the comparison of building a tower, when it is said, For which of you intending to build a tower does not first count fyc. For every thing that we do
should be preceded by anxious consideration.
If then

we

Basil,

desire to build a tower of humility, we ought first to brace BASIL ; Or the tower ourselves against the ills of this world.
^g

mEsai.

fty

watch-tower

fitted for the

and the discovery of the enemy s was our understanding given us to preserve the good, to guard For the building up whereof the Lord bids against the evil. us sit down and count our means if we have sufficient to finish. GREG. NYSS. For we must be ever pressing onward Greg, 6 l ^at we ma y reac h the end of each difficult undertaking by Virg 18 successive increases of the commandments of God, and so to the completion of the divine work. For neither is one slone the whole fabric of the tower, nor does a single command lead to the perfection of the soul. But we must lay the foundation, iCor.3, and according to the Apostle, thereupon must be placed store of gold, silver, and precious stones. Whence it is added, Lest haply after he hath laid the foundation, fyc.

guardianship of the city approach. In like manner

VEK. 28

33.

ST.

LUKE.

519

to follow Christ,

TiiEorHYL. For we ought not to lay a foundation, i. c. begin and not bring the work to an end, as those of
St.

whom

That many of his disciples went back- John ward. Or by the foundation understand the word of teaching, as for instance concerning abstinence. There is need therefore of

John

writes,

6,

the above-mentioned foundation, that the building up of our works be established, a tower of strength from the face of the

Ps.60,3.

Otherwise, man is laughed at by those who see him, men as well as devils. GREG. For when occupied in good Greg, ul 8up works, unless we watch carefully against the evil spirits, we

enemy.

find those our mockers who are persuading us to evil. But another comparison is added proceeding from the less to the greater, in order that from the least things the greatest may be

For it follows, Or what king, going to make war another king, sitteth not down first, and consultcth against whether he be able with ten thousand to meet him that comet h
estimated.

against

him with twenty thousand?

CYRIL; For we fight

Eph.

6,

against spiritual wickedness in high places; but there presses upon us a multitude also of other enemies, fleshly lust, the law of sin raging in our members, and various passions, that
is,

a dreadful multitude of enemies.


is

AUG. Or the ten thou

sand of him who

with the king who has going the simplicity of the Christian about to twenty, signify contend with the subtlety of the devil. THEOPHYL. The
to fight
is sin
;

reigning in our mortal body but our understand- Rom. was created king. If then he wishes to fight against For the devils sin, let him consider with his whole mind. are the satellites of sin, which being twenty thousand, seem

king

6,

ing also

12<

to surpass in

spiritual

number our ten thousand, because that being compared to us who are corporeal, they are come to

have much greater strength. AUG. But as with respect to the unfinished tower, he alarms Aug.
us by the reproaches of those who say, The man began to build, ut and teas not able to finish, so with regard to the king with whom
the battle
sup *

was

to be,
is

while the other


sage, also

he reproved even peace, adding, Or else, yet a great way off, he sendeth an ambasconditions of peace; signifying that those
all

and desireth who forsake


the

the devil

threats

they possess cannot endure from of even coming temptations, and


to

make peace with him by consenting unto him

commit

520
Greg.
ut sup?

GOSPEL ACCORDING TO

CHAP. XIV.

GREG. Or else, in that awful trial we come not to the judgment a match for our king, for ten thousand are against twenty thousand, two against one. He comes with a double
sin.

army against
deeds only, he
then he
is

a single.
sifts

us at
off,

For while we are scarcely prepared in once both in thought and deed. While

not seen,

who though still present in judgment, is us send him an embassy, our tears, our works of mercy, the propitiatory victim. This is our message which
yet afar
let

appeases the coming king.

AUG. Now to what these comparisons refer, He on the same occasion sufficiently explained, when he said, So like
wise whosoever he be of you that forsaketh not all that he The cost therefore of build hath, he cannot be my disciple.
ing the tower, and the strength of the ten thousand against the king who has twenty thousand, mean nothing else than that each one should forsake all that he hath. The foregoing
introduction tallies then with the final conclusion.

For in the

saying that a man forsakes all that he hath, is contained also that he hates his father and mother, his wife and children,
brothers

yea and his own wife also. For all own, which entangle him, and hinder him from obtaining not those particular possessions which will pass away with time, but those common blessings which will

and

sisters,

these things are a

man s

abide for ever.

BASIL

But our Lord

intention in the above-mentioned

example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of peace, but to shew the impossibility of pleasing God, amidst those things which distract the soul, and in which it is in danger of becoming an easy prey to the snares and wiles of the devil. BEDE But there is a difference between renouncing all things and leav ing all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all the faithful to renounce all things, that is, so to hold the things of the world as by them not to be
;

held in the world.

34. Salt

is

good:

but
it

if

the

salt
?

have

lost his

savour, wherewith shall

be seasoned

VER. 34, 35.

ST.

LUKE.

521

35. It

is

neither

fit

for the land, nor


it

yet for the

dunghill; but
hear, let

men

cast

out.

He

that hath ears to

him hear.
lie had said above that the tower of virtue

BEDE;

was not

only to be begun, but also to be completed, and to this be It is a good thing to longs the following, Salt is good. season the secrets of the heart with the salt of spiritual

wisdom, nay with the Apostles to become the salt of the earth. Matt. For salt in substance consists of water and air, having a 14
-

slight

mixture of earth, but

it

dries

up

the fluent nature of


Fitly then

corrupt bodies so as to preserve them from decay.

compares His disciples tosalt, inasmuch as they are re generated by water and the Spirit and as living altogether spiritually and not according to the flesh, they after the man ner of salt change the corrupt life of men who live on the earth, and by their own virtuous lives delight and season
;

He

their followers.

THEOPHYL. But not only those who are gifted with the grace of teachers, but private individuals also He requires to become like salt, useful to those around them. But if he who
is to

be useful
it

to others

fited, as it follows,

But

becomes reprobate, he cannot be pro if the salt has lost his savour, where
.

with shall

be seasoned

BEDE

As if

He

"

says,

If a

man

who
falls

has once been enlightened by the seasoning of truth, back into apostacy, by what other teacher shall he be

corrected, seeing that the sweetness of wisdom which he tasted lie has cast away, alarmed by the troubles or allured

hence it follows, It is neither the land, nor yet for the dunghill, fyc. For salt when Jit for

by
it

the attractions of the world

has ceased to be

fit

for seasoning food

and drying

flesh,

will

be good

for nothing.
it is

For neither
is

is it

useful to the land,

which when
after

cast thereon

for the dunghill to benefit the dressing of the land.

hindered from bearing, nor So he who

forth the fruit of

knowledge of the truth falls back, is neither able to bring good works himself, nor to instruct others ; but he must be cast out of doors, that is, must be separated from the unity of the Church. THEOPHYL. But because His discourse was in parables and dark sayings, our Lord, in order to rouse His hearers that they might not receive indifferently

522

GOSPEL ACCORDING TO

ST.

LUKE.

CHAP. XIV,

what was said of the salt, adds, He that hath ears to hear, let him hear, that is, as he has wisdom let him understand.
For we must take the ears here as the perceptive power of the mind and capacity of understanding. BEDE Let him hear also not by despising, but by doing what he has learnt.
;

CHAP. XV.
1.

Then drew near unto him

all

the Publicans and

sinners for to hear him.

the Pharisees and Scribes murmured, say ing, This man receiveth sinners, and eateth with
2.

And

them.
3.

4.

And he spake this parable unto them, saying, What man of you, having an hundred sheep,

if

he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it ?
5.

And when
And when

he hath found

it,

he layeth

it

on

his

shoulders, rejoicing.
6.

his friends

with
7.

me
I

he cometh home, he calleth together and neighbours, saying unto them, Rejoice for I have found my sheep which was lost.

say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no re

pentance.

AMBROSE

Thou hadst

learnt

by what went before not


this world,

to

be occupied by the business of


transitory things to eternal.

not to prefer

But because the frailty of man can not keep a firm step in so slippery a world, the good Physician has shewn thee a remedy even after falling ; the merciful Judge has not denied the hope of pardon; hence
it

is added, Then drew near unto him all the publicans. GLOSS. That is, those who collect or farm the public taxes,

Gloss. interim.

524

GOSPEL ACCORDING TO

CHAP. XV.

and who make a business of following after worldly gain. THEOPHYL. For this was His wont, for the sake whereof He had taken upon Him the flesh, to receive sinners as the physician those that are sick. But the Pharisees, the really guilty, returned murmurs for this act of mercy, as it follows,

And
Greg.
in

the Pharisees

and

Scribes

murmured, saying,

tyc.

gather, that true justice feels false justice scorn, although the just are wont 34?Tn compassion, Evang. rightly to repel sinners. But there is one act proceeding

GREG. From which we may

from the swelling of pride, another from the zeal for disci For the just, though without they spare not rebukes pline. for the sake of discipline, within cherish sweetness from
charity.

In their

own minds

they

set

above themselves

those

they correct, whereby they keep both them under by discipline, and themselves by humility. But, on the contrary, they who from false justice are wont to pride
themselves, despise all others, and never in mercy condescend and thinking themselves not to be sinners, to the weak Of such were the Pharisees, are so much the worse sinners.
;

whom

who condemning our Lord because He received

sinners,

with parched hearts reviled the very fountain of mercy. But because they were so sick that they knew not of their
sickness, to the end that they might know what they were, the heavenly Physician answers them with mild applications.

For

it

follows,

And

he spake

this

ing, lose one

What man of you having an hundred

parable unto them, say sheep, and if he

of them, does not go after it, fyc. He gave a com which man might recognise in himself, though it parison referred to the Creator of men. For since a hundred is a He Himself had a hundred sheep, seeing perfect number, that He possessed the nature of the holy angels and men. Hence he adds, Having an hundred sheep. CYRIL We may hence understand the extent of our For He says there are a hundred sheep, Saviour s kingdom.
;

bringing to a perfect
subject to

sum

the

number

of rational creatures

is perfect, being often decades. But out of these one has wandered, composed namely, the race of man which inhabits earth. AMBROSE
;

Him.

For the number hundred

Rich then is that Shepherd of whom we all are a hundredth part; and hence it follows, And if he lose one of them, does

VER.

7.

ST.

LUKK.

525

GREG. One sheep then perished when man But in the wilderness the pastures of life. by sinning the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were
he not leave
fyc.

left

formed to see God, was lessened when man perished; and hence it follows, Does he not leave the ninety and nine in the wilderness, because in truth he left the companies of the Angels in heaven. But man then forsook heaven when he And that the whole body of the sheep might be per sinned. made up again in heaven, the lost man was sought for fectly

on earth; as it follows, And go after that $c. CYRIL; But was He then angry with the rest, and moved by kindness For they are in safety, the right only to one? By no means. hand of the Most Mighty being their defence. It behoved
rather to pity the perishing, that the remaining num For the one being brought ber might not seem imperfect.

Him

back, the hundred regains its own proper form. AUG. Or He Aug.de spoke of those ninety and nine whom He left in the wilderness, Ev^b.2.
signifying the proud, who bear solitude as it were in their mind,^in that they wish to appear themselves alone, to whom unity
is
32>

For when a man is torn from for perfection. by pride; since desiring to be his own master, he follows not that One which is God, but to that One God ordains all who are reconciled by repentance, which is obtained by hu GREG. NYSS. But when the shepherd had found the Greg, mility. de sheep, he did not punish it, he did not get it to the flock by ^^ driving it, but by placing it upon his shoulder, and carrying it Pecc. gently, he united it to his flock. Hence it follows, And when he hath found it, lie layeth it upon his shoulders rejoicing. GREG. He placed the sheep upon his shoulders, for taking Greg, in man s nature upon Him he bore our sins. But having found ^
wanting
it is

unity,

om>

the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows,

Pet.2,

i 8 jj. 53.

And

coining he collects together his friends


to

and

neighbour*,

saying

which

teas lost.

them. Rejoice with me, for 1 have found niy sheep By His friends and neighbours He means the

companies of Angels, who are His friends because they are keeping His will in their own stedfastness; they are also His neighbours, because by their own constant waiting upon Him they enjoy the brightness of His sight. THEOPHYL. The heavenly

526

GOSPEL ACCORDING TO

CHAP. XV.

powers thus are called sheep, because every created nature as compared with God is as the beasts, but inasmuch
as
it

is

rational,

they are

called
that

friends

arid neighbours.
"

Greg. Horn.

GREG. And we must observe

^ ^e
fill

life is

Rejoice but with me, because truly our His joy, and when we are brought home to heaven
gjjggp
tjiat i s found^"

He

says not,

AMBROSE; Now the up the festivity of His joy. inasmuch as they are intelligent beings, do not un angels, reasonably rejoice at the redemption of men, as it follows, I say unto you, that likewise joy shall he in heaven over one sinner that repenteth, more than over ninety and nine just Let this serve as an persons who need no repentance.

we

incentive to goodness, for a man to believe that his conversion will be pleasing to the assembled angels, whose favour he

ought to court, or whose displeasure to fear. GREG. But he Greg, ubisup. a]i o \vs there is more joy in heaven over the converted sinner,
than over the just who remain stedfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but
anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselv-es that they have committed no grievous
still

do

not

sins.

But, on the other hand, sometimes those

who remember

certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards

the love

of God and because they consider they have wandered from God, make up for their former losses by the
;

succeeding gains.

Greater then

is

the joy in heaven, just as

the leader in battle loves that soldier

more who having turned

from

flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husband

man

which after bearing thorns yields than that which never had thorns, and never fruit, gave him a plentiful crop. But in the mean time we must
rather loves that land

abundant

be aware that there are very many just men in whose there is so much joy, that no penitence of sinners however Whence we great can in any way be preferred to them. what great joy it causes to God when the just man may gather humbly mourns, if it produces joy in heaven when the unrigh teous by his repentance condemns the evil that he has done.
life

VER. 8
8.

10.

ST.

LUKE.

527

ten pieces of silver, if she lose one piece, doth not light a candle, and the house, and seek diligently till she find it? sweep
9.

Either what

woman having

And when
;

she hath found

it,

she calleth her

friends

and her neighbours together, saying, Rejoice with me for I have found the piece which I had
10. Likewise, I say

lost.

unto you, there is joy in the presence of the angels of God over one sinner that
repenteth.

CHRYS. By the preceding parable, in which the race ofChrys. non occ. mankind was spoken of as a wandering sheep, we were shewn to be the creatures of the most high God, who has made us, p s 95,
,
.

and not we ourselves, and we are the sheep of his pasture. But now is added a second parable, in which the race of man is compared to a piece of silver which was lost, by which he shews that we were made according to the royal likeness and
For the piece image, that is to say, of the most high God. of silver is a coin having the impress of the king s image, as it is said, Or what woman having ten pieces of silver, if she
lose o)ie, fyc.
is also

GREG. He who is signified by the shepherd, Greg, For it is God Himself, God and the 34. ^ the woman. by wisdom of God, but the Lord has formed the nature of angels Ev and men to know Him, and has created them after His
-

likeness.

The woman then had ten pieces of silver, because there are nine orders of angels, but that the number of the AUG. Aug. de elect might be filled up, man the tenth was created.
the nine pieces of silver, as by the ninety and nine sheep, Ev^fib. u 2 represents those who trusting in themselves, prefer For there is themselves to sinners returning to salvation.

Or by

He

<i

make

one wanting to nine it a hundred.

to

make
that

it

ten,

and

To

One He

to ninety-nine to ordains all who are

GREG. And because there is an Gregreconciled by repentance. on the piece of silver, the woman lost the image impressed
piece of silver

when man (who was

created after the image of

God) by sinning departed from the likeness of his Creator. And this is what is added, If she Jose one piece, doth site not The woman lighted a candle because the light a candle.

528

GOSPEL ACCORDING TO
in

CHAP. XV.
is

wisdom of God appeared


in

man.

For the candle

a light
is

an earthen

vessel,
in the

but the light in an earthen vessel


flesh.

the
evertit

Godhead

follows,

But the candle being lit, it And disturbs the louse. Because verily no sooner

had

his Divinity shone forth through the flesh, than all our consciences were appalled. Which word of disturbance

everrit

not from that which is read in other manuscripts, sweeps, because the corrupt mind if it be not first over thrown through fear, is not cleansed from its habitual faults.
differs

But when
for
it

follows,

when
Greg.
xlvfie.

is broken up, the piece of silver is found, seeks diligently till she fin d it ; for truly the conscience of man is disturbed, the likeness of the

the house

And

Creator

^e

is restored in man. GREG. NAZ. But the piece of silver being found,

He makes

neaven ly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she

Greg.
23.
lit

had found H she calls together her friends and neighbours. GREG. For the heavenly powers are nigh unto Divine wisdom,
9

sup-

inasmuch as they approach Him through the grace of conTHEOPHYL. Either they are friends as per forming His will, but neighbours as being spiritual or perhaps His friends are all the heavenly powers, but His neighbours
tinual vision.
;

those that

come near

to

Him,
this I

as Thrones,

Cherubims, and
sets

Greg.

Vi/in
c. 12.

Seraphims. GREG. NYSS. Or else b e f re us i*1 tne search


advantage attaches
to

suppose

is

what our Lord

after the lost piece of silver, that

no

us from the external virtues which

He

calls pieces of silver, although all of them be ours, as long as that one is lacking to the widowed soul, by which in truth it obtains the Wherefore brightness of the Divine image.

He first bids us light a candle, that is to say, the divine word which brings hidden things to light, or perhaps the torch of repentance. But in his own house, that is, in himself and his own conscience, must a man seek for the lost piece of silver, that is, the royal image, which is not entirely defaced, but is hid under the dirt, which signifies its corruption of the flesh, and this being diligently wiped away, that is, washed out by a well-spent life, that which was sought for shines forth. Therefore ought she who has found it to rejoice, and to
call to partake of

her joy the neighbours, (that

is,

the

com-

VER. 11

16.

ST.

LUKE.

5 29

panion

virtues,)

reason,

desire,

powers

are observed

round the

and anger, and whatever soul, which she teaches to

Then concluding the parable, He adds, rejoice in the Lord. TJiere in joy in the presence of the angels over one sinner
GREG. To work repentance is to mourn Greg, that repenteth. I over past sins, and not to commit things to be mourned over. 3
For he who weeps over some things so as yet to commit others, sup. still knows not how to work repentance, or is a hypocrite; he must also reflect that by so doing he satisfies not his Creator, since he who had done what was forbidden, must cut off himself even from what is lawful, and so should blame himself in the least things who remembers that he has offended
in the greatest.

And he said, A certain man had two sons And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13. And not many days after the younger son
11.
:

12.

gathered
far

together, and took his journey into a country, and there wasted his substance with riotous living.
all

14.

And when he had

spent
;

all,

there arose a
in

mighty famine in that land want.


15.

and he began to be

And he went and


;

of that country feed swine.


16.

joined himself to a citizen and he sent him into his fields to


fain

And he would

have

filled his
:

belly with

the husks that the swine did eat

and no man gave

unto him.

AMBROSE; St. Luke has given three parables successively the sheep which was lost and found, the piece of silver which was lost and found, the son who was dead and came to life
;

again, in order that invited by a threefold remedy, we might heal our wounds. Christ as the Shepherd bears thee on His

own body,
VOL. in.

the

Church

as the

woman M

seeks for thee,

God

as

530

GOSPEL ACCORDING TO

CHAP. XV.

the Father receives thee, the first, pity, the second, inter cession, the third, reconciliation.
Chrys.

CHRYS. There

is

also in the

above-mentioned parable a

Patreetrule of distinction with reference to the characters or dis-

potions of the

sinners.

The

father receives his penitent son,

exercising the freedom of his will, so as to know from whence he had fallen ; and the shepherd seeks for the sheep that

wanders and knows not


to

how

to return,

and

carries

it

on his

shoulders, comparing who, taken by another s guile, had wandered like a sheep. This parable is then set forth as follows; But he said, A certain man had two sons. There are some who say of these two sons, that the elder is the angels, but the younger,

an irrational animal the foolish man,

man, who departed on a long journey, when he fell from heaven and paradise to earth and they adapt what follows with reference to the fall or condition of Adam. This inter pretation seems indeed a lenient one, but I know not if it be For the younger son came to repentance of his own true.
;

accord, remembering the past plenty of his fathers house,

but the Lord coming called the race of man to repentance, because he saw that to return of their own accord to whence they had fallen had never been in their thoughts and the
;

vexed whereas the Lord


elder son
is

at the return

and
is

safety of his brother,

says,

There

joy in heaven over one

sinner repenting. CYRIL; But some say that by the elder son is signified Israel according to the flesh, but by the other who left his father, the multitude of the Gentiles.
Aug. de

AUG. This man then having two sons

is

understood to be

EvT^i
qu. 33.

God having human race

two nations, as if they were two roots of the and the one composed of those who have ;

remained in the worship of God, the other, of those who have ever deserted God to worship idols. From the very beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said unto his father, Give me the portion of goods

which falleth to me ; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are

VER. 11

16.

ST.

LUKE.

531

the gifts of

God, but

by

free will.

his substance.

it has received them in its own power Hence it follows, And he divided unto them THEOPHYL. The substance of man is the

like

is accompanied by free will, and in manner whatever God has given us shall be accounted for our substance, as the heaven, the earth, and universal nature, the Law and the Prophets.

capacity of reason which

to

AMBROSE; Now you see that the Divine patrimony is given them that seek nor think it wrong in the father that he gave it to the younger, for no age is weak in the kingdom of God faith is not weighed down by years. He at least counted himself sufficient who asked, And I wish he had not departed from his father, nor had the hindrance of age. For it follows,
; ;

And
ther,

not

many

days after, the younger son gathered

all toge
u

and

took his journey into a

far country.

CHRYS. TheChrys.

younger son set out into a distant country, not locally cleparting from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off. AUG. Aug. Whoever wishes to be so like to God as to ascribe his strength to Him, let him not depart from Him, but rather cleave to Him 9. that he may preserve the likeness and image in which he was made. But if he perversely wishes to imitate God, that as God has no one by whom He is governed, so should he desire to exercise his own power as to live under no rules,

in

what remains

for him but that having lost all heat he should grow cold and senseless, and, departing from truth, vanish away.

AUG. But that which is said to have taken place not many Aug. de days after, namely, that gathering all together he set out abroad into a far country, which is forgetfulness of God, ii- qu. 33 signifies that not long after the institution of the human race,
"*(

the soul of

man

chose of

its free will to

take with

it

a certain

power of its nature, and to desert Him by whom it was created, trusting in its own strength, which it wastes the more rapidly as it has abandoned Him who gave it. Hence it follows, And there wasted his substance in riotous living. But he calls a riotous or prodigal life one that loves to spend and lavish itself
with outward show, while exhausting itself within, since every one follows those things which pass on to something else, and forsakes Him who is closest to himself. As it follows,

532

GOSPEL ACCORDING TO

CHAP. XV.

And when
that land.

he had spent #//, Iliere arose a great famine in The famine is the want of the word of truth.

Aug.
hup

And he began to be in want. Fitly did he begin be in want who abandoned the treasures of the wisdom and the knowledge of God, and the unfathomableness of the heavenly riches. It follows, And he went and joined himself AUG. One of the citizens of to a citizen of that country. that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to feed swine. The swine are the unclean BEDE; But to feed swine is spirits which are under him. to work those things in which the unclean spirits delight. It follows, And he would have filled his belly with the husks which the swine did eat. The husk is a sort of bean, empty within, soft outside, by which the body is not refreshed, but
It follows,

to

Aug.
ubi sup.

filled,

so that

it

rather loads than nourishes.

AUG. The husks

then

the swine were fed are the teaching of the which cries loudly of vanity ; according to which in world, various prose and verse men repeat the praises of the idols,

w jth wn ich

and

fables belonging to the gods of the Gentiles, wherewith

the devils are delighted.


filled himself,

Hence when he would


to find therein

fain

have

and something which might relate to a happy life, and he could not ; upright as it follows, And no one gave to him. CYRIL; But since the Jews are frequently reproved in holy
stable
Jer.2, 5. Isa. 29,

he wished

Scripture for their many crimes, how agree with this people the wOnj s o f the elder son, saying, Lo, these many years do

I serve thee, neither transgressed I at any time thy com mandment. This then is the meaning of the parable. The Pharisees and Scribes reproved Him because He received sinners; He set forth the parable in which He calls God
the man who is the father of the two sons, (that is, the righteous and the sinners,) of whom the first degree is of the righteous who follow righteousness from the beginning, the second is of those men who are brought back by repentBasil,
i.

ance to righteousness.
3, t

BASIL ; Besides, it belongs the character of the aged to have an old man s
gravity, than his in age, but

and
is

hoar hairs, nor


it

is

more mind he blamed who

young

is

the

young

in habits

who

lives

VER. 11

16.

ST.

LUKE.

533

according to his passions. TIT. BOST. The younger son then went away not yet matured in mind, and seeks from his
truth he

father the part of his inheritance which might not serve of necessity.
will.

fell

to

him, that in

For we are rational

animals endowed with free

the Scripture says, that the father divided Chrys. ut between his two sons his substance, that is, the equally knowledge of good and evil, which is a true and everlasting

CHRYS.

Now

possession to the soul that uses reason which flows from God to
is

it

well.

The substance

of

men

at their earliest birth,

given equally to all who come into this world, but after the intercourse that follows, each one is found to possess more
or less of the substance
;

since one believing that which he

has received to be from his father, preserves it as his patri mony, another abuses it as something that may be wasted

away, by the liberty of his own possession. But the freedom of will is shewn in that the father neither kept back the son who wished to depart, nor forced the other to go that desired

he should seem rather the author of the evil But the youngest son went afar off, not by his place, but by turning aside his heart. Hence it changing follows, He took a journey into a far country. AMBROSE For
to remain, lest

that followed.

what is more

afar off than to depart

not by country but by habits. from Christ is an exile from his country, and a citizen of this world. Fitly then does he waste his patrimony who departs from the Church. TIT. BOST. Hence too was the prodigal denominated one who wasted his substance, that is, his right
understanding, the teaching of chastity, the knowledge of the truth, the recollections of his father, the sense of creation.

from one s self, to be separate For he who severs himself

AMBROSE Now there came to pass in that country a famine not of food but of good works and virtues, which For he who departs from the is the more wretched fast.
;

word of God

is

hungry, because

man does

not live on bread

Matt. 4,
4

And he who departs from alone, but on every word of.,God. his treasures is in want. Therefore began he to be in want
and
to suffer

mind.
citizen

He went away
seems

hunger, because nothing satisfies a prodigal therefore, and attached himself to one of
is

the citizens.

For he who

attached,

is

in a snare.

And
is

that

to be a prince of the world.

Lastly, he

sent

534
to his

GOSPEL ACCORDING TO

CHAP. XV.

farm which he bought who excused himself from the kingdom. BEDE For to be sent to the farm is to be en
;

thralled
Matt.
"Luke

8.

8.

desire of worldly substance. AMBROSE ; But he feeds those swine into whom the devil sought to enter, THEOPHYL. There then he Jiving in fil tn an d pollution.

by the

feeds,

others in vice, such as are panders, arch-robbers, arch-publicans, who teach others their abomi nable works.

who surpassed

Chrys.

CHRYS. Or he who is destitute of spiritual riches, as wisdom and understanding, is said to feed swine, that is, to nourish in his soul sordid and unclean thoughts, and he
evil conversation, sweet indeed lacks good works, because every work of carnal pleasure seems sweet to the depraved, while it inwardly un nerves and destroys the powers of the soul. Food of this

devours the material food of

to

him who

kind, as being swines food and hurtfully sweet, that is, the allurements of fleshly delights, the Scripture describes by the name of husks. AMBROSE ; But he desired to fill his
belly with the husks.

For the sensual care

for nothing else

no one gives a sufficiency of evil ; for he is afar from God who lives on such things, and the devils do their best that a satiety of evil
but to
fill

their bellies.

THEOPHYL. To

whom

should never come.

when

the devil

further

GLOSS. Or no one gave to him, because makes any one his own, he procures no abundance for him, knowing him to be dead.

17.

And when he came


hired servants of
I

to himself, he said,
s

How

many
and

my father

have bread enough


!

to spare, and 18. I will arise

perish with hunger

unto him, Father,


before thee,

and go to my father, and will say I have sinned against heaven, and
:

19. And am no more worthy to be called thy son make me as one of thy hired servants. But 20. And he arose, and came to his father. when he was yet a great way off, his father saw him,

and had compassion, and ran, and and kissed him.

fell

on

his neck,

VER. 17

24.

ST.

LUKE.
I

535

21. And the son said unto him, Father, sinned against heaven, and in thy sight, and

have

am no

more worthy to be called thy son. 22. But the father said to his servants, Bring forth and put a ring on the best robe, and put it on him his hand, and shoes on his feet 23. And bring hither the fatted calf, and kill it and let us eat, and be merry 24. For this my son was dead, and is alive again he was lost, and is found. And they began to be
;
:

merry.

GREG. NYSS. The younger son had despised his father Greg, when first he departed, and had wasted his father s money. mS.^. But when in course of time he was broken down by hardship, cathaving become a hired servant, and eating the same food
with the swine, he returned, chastened, to his father s house. Hence it is said, And when he came to himself, he said,

How many
and
to

hired servants of my father

have bread enough

AMBROSE ; He spare, but I perish with hunger. rightly returns to himself, because he departed from him self. For he who returns to God restores himself to himself,

and he who departs from Christ rejects himself from himself. AUG. But he returned to himself, when from those things Aug. de which without unprofitably entice and seduce, he brought E^fb. back his mind to the inward recesses of his conscience. ii.qu.33. BASIL There are three different distinct kinds of obedi For either from fear of punishment we avoid evil and ence.
;

are servilely disposed

we perform what

is

commanded,

or looking to the gain of a reward like to mercenaries ; or

we obey the law for the sake of good itself and our love to Him who gave it, and so savour of the mind of children. AMBROSE; For the son who has the pledge of the Holy
Spirit in his heart seeks not the gain of

but preserves the right of an

heir.

an earthly reward, These are also good Matt.


4

the vineyard is let out. They abound not in husks, but bread. AUG. But whence could he know Aug. ubi sup this who had that great forgetfulness of God, which exists

husbandmen,

to

whom

536

GOSPEL ACCORDING TO
it

CHAP. XV.

in all idolaters, unless

one returning the Gospel was preached. Already might such a soul see that many preach the truth, among whom there were some not led by the love of the was the
reflection of
to his right understanding,

when

truth itself, but the desire of getting worldly profit, who yet do not preach another Gospel like the heretics. Therefore

there are

are they rightly called mercenaries. For in the same house men who handle the same bread of the word, yet
are not called to an eternal inheritance, but hire themselves
for a

temporal reward.
suffered in a foreign land all deserve, constrained by the

Chrys.

Patre duobus

CHRYS. After that he had such things as the wicked et

necessity of his misfortunes, that is, by hunger becomes sensible of what had been his ruin,
fault of his

and want, he

who through

des-

had thrown himself from his father to to exile, from riches to want, from and he significantly abundance and luxury to famine As though he adds, But I am here perishing with hunger. said; I am not a stranger, but the son of a good father, and the brother of an obedient son ; I who am free and noble am become more wretched than the hired servants, sunk from the highest eminence of exalted rank, to the lowest degra dation. GREG. NYSS. But he returned not to his former hapwill

own

strangers, from

home

pin ess before that coming to himself he had experienced the presence of overpowering bitterness, and resolved the words
Aug.
sup
"

AUG. For he of repentance, which are added, / will arise. was lying down. And I will go, for he was a long way off. To my father, because he was under a master of swine. But the other words are those of one meditating repentance For he does not in confession of sin, but not yet working it. now speak to his father, but promises that he will speak when he shall come. You must understand then that this coming to the father" must now be taken for being esta blished in the Church by faith, where there may yet be a He says then that lawful and effectual confession of sins.
"

he

will say to his father,

Father.

AMBROSE

How

merciful

He, though offended, disdains not to hear the name of / have sinned; this is the first confession of sin Father.
to the

of faith.

Author of nature, the Ruler of mercy, the Judge But though God knows all things, He yet waits

VER. 17

24.

ST.

LUKK.

537

for the voice of thy confession.

For with the mouth con

fession is

made to salvation, since he lightens the load of error, who himself throweth the weight upon himself, and shuts out the hatred of accusation, who anticipates
by confessing.
In vain would you hide from
;

the accuser

nothing escapes and you what you know to be already known.


that Christ

Him whom

may

safely discover

Confess the rather

may

thee, the people

intercede for thee, the Church plead for weep over thee: nor fear that thou wilt

thy Advocate promises pardon, thy Patron favour, thy Deliverer promises thee the reconciliation of thy Father s

not obtain
affection.

But he adds, Against heaven and btfoie thee. CHRYS. When he says, Before thee, he shews that this father Chrys. ut sup must be understood as God. For God alone beholds all things, from Whom neither the simple thoughts of the heart can be hidden. AUG. But whether was this sin against heaven, the same Aug. de as that which is before thee; so that he described by t" u name of heaven his father s supremacy. / have sinned
*
1<i

before the souls of the saints against heaven, thee in the very sanctuary of my conscience.
i. e.

but before

CHRYS. Or by heaven in this place may be understood Chrys. For he who sins against heaven, which although ut above us is yet a visible element, is the same as he who
Christ.

sup>

the Son of God took into Himself AMBROSE; Or by these words are signified the heavenly gifts of the Spirit impaired by the sin of the soul, or because from the bo&om of his mother Jerusalem which is in heaven, he ought never to depart. But being cast down, he must by no means exalt himself. Hence he adds, / am no more worthy to be called thy son. And that he might be
sins against

man,

whom

for our salvation.

raised

up by the merit of his humility, he adds,

Make me
all

as one of thy hired servants. BEDE ; To the affection of a son,


things which are

who doubts

not that

his father s are his,

he by no means lays

claim, but desires the condition of a hired servant, as now about to serve for a reward. But he admits that not even
this could

he deserve except by his father

approbation.

GREG. Nvss.

Now

this prodigal son, the

Holy

Spirit has Greg.

engraved upon our hearts, that we

may be

instructed

how we

ub

538
Chrys.
in

GOSPEL ACCORDING TO

CHAP. XV.

ought to deplore the sins of our soul.


tnat ne said,

CHRYS.

Who

after

Ep.

Rom.

my father, (which brought all good things,) tarried not, but took the whole journey; for it Let us do follows, And he arose, and came to his father. likewise, and not be wearied with the length of the way, for
to
if

/ will go

we

are willing, the return will


sin,

provided that we desert


father s
"^

become swift and easy, which led us out from our

house. a ^ded,

But the

father pitieth those

who

return.

ubi?u

Chrys.

io?Tn

AUG. For before that he perceived God afar off, when he was yet piously seeking him, his father saw him. For the ungodly and proud, God is well said not to see, as not having them before his eyes. For men are not commonly said to be before the eyes of any one except those who are beloved. CHRYS. Now the father perceiving his penitence did not wait to receive the words of his confession, but anticipates
r
** * s

And when

he was yet afar

off.

E PGreg,
ubi sup.

and had compassion on him, as it is added, GREG. NYSS. His meditating pity. con fess i on so won his father to him, that he went out to meet him, and kissed his neck; for it follows, and ran, and fell on his neck, and kissed him. This signifies the yoke of reason imposed on the mouth of man by Evangelical trahis supplication,

and was moved with

Chrys.

dition,

Patre
et dnob.

which annulled the observance of the law. CHRYS. For what else means it that he ran, but that we through the

hindrance of our sins cannot by our own virtue reach to God. But because God is able to come to the weak, he fell on his neck. The mouth is kissed, as that from which has

proceeded the confession of the penitent, springing from the


heart,

which the
;

AMBROSE

He

father gladly received. runs then to meet thee, because

He

hears

thee within meditating the secrets of thy heart, and

when

thou wert yet afar off, He runs lest any one should stop Him. He embraces also, (for in the running there is fore

knowledge, in the embrace mercy,) and as


impulse of paternal affection,
raise
falls

if

by a certain

upon thy neck, that he

may

ribTsu

up him that is cast down, and bring back again to heaven him that was loaded with sins and bent down to the earth. I had rather then be a son than a sheep. For the sheep is found by the shepherd, the son is honoured by the father. AUG. Or running he fell upon his neck because the Father
;

VER.

1724.

ST.

LUKE.

539

abandoned not His Only-Begotten Son, in whom He has ever been running after our distant wanderings. For God was in 2 Cor. 6, Christ reconciling the world unto himself. But to fall upon his neck is to lower to his embrace His own Arm, which is the Lord Jesus Christ. But to be comforted by the word of

God s grace unto the hope of pardon of our sins, this is to return after a long journey to obtain from a father the kiss of
love.

But already planted


nor says he
all

in the

fess his sins,

that he promised he

Church, he begins to con would say.

For it follows, And his son said unto him, fyc. He wishes that be done by grace, of which he confesses himself unworthy by any merits of his own. He does not add what he had
to
said,

when meditating beforehand, Make me as one of thy hired servants. For when he had not bread, he desired to be even a hired servant, which after the kiss of his
father

he now most nobly disdained. CHRYS. The father Chrys. n does not direct his words to his son, but speaks to his

steward, for he

no answer For tion.

who repents, prays indeed, but receives in word, yet beholds mercy effectual in opera it follows, But the father said unto his servants.
it

Bring forth the best robe, and put

on him.

THEOPHYL.

By the servants (or angels) you may understand adminis tering spirits, or priests who by baptism and the word of teaching clothe the soul with Christ Himself. For as many Gal.

3,

of us as have been baptized in Christ have put on Christ. AUG. Or the best robe is the dignity which Adam lost; Aug.de
the servants

AMBROSE

who bring it are the preachers of reconciliation. Vt Or the robe is the cloke of wisdom, by which the I- 33 Apostle covers the nakedness of the body. But he received the best wisdom for there is one wisdom which knew not the mystery. The ring is the seal of our unfeigned faith,
;
;

-,-

and the impression of truth concerning which it follows, And put a ring on his hand. BEDE That is, his working, that by works faith may shine forth, and by faith his works be strengthened. AUG. Or the ring on Aug. the hand is a pledge of the Holy Spirit, because of the ut sup participation of grace, which is well signified by the CHRYS. Or he orders the ring to be given, which is Chrys. finger.
; ;

the symbol of the seal of salvation, or rather the badge of betrothment, and pledge of the nuptials with which Christ

SU P*

540

GOSPEL ACCORDING TO

CHAP. XV.
is

espouses His Church. Since the soul that recovers by this ring of faith to Christ.

united

ubi*su

d
Patre
Finis".

the feet are the preparation the Gospel, in order not to touch earthly preaching CHRYS. Or he bids them put shoes on his feet, things.
for

AUG.

But the shoes on

et
8

either for the sake of covering the soles of his feet that he may along the slippery path of the world, or for the mor tification of his members. For the course of our life is called

wa^ nrm

in the Scriptures a foot, and a kind of mortification takes place in shoes ; inasmuch as they are made of the skins of dead animals. adds also, that the fatted calf must be

He

killed

for

the

celebration

of

the feast.

For

it

follows,

And bring the fatted calf, that is, whom he calls a calf, because of the

the Lord Jesus Christ, sacrifice of a body with

Aug.
ubi sup.

out spot; but he called it fatted, because it is rich and costly, inasmuch as it is sufficient for the salvation of the whole world. But the Father did not Himself sacrifice the calf, but gave it to be sacrificed to others. For the Father permitting, the Son consenting thereto by men was crucified. AUG. Or, the falted calf ig Qur Lord Himself in the flesh i oa(Jed with But in that the Father commands them to bring it, insults. what else is this but that they preach Him, and by declaring

Him

of the hungry son ? His death. For He

cause to revive, yet unconsumed by hunger, the bowels He also bids them kill Him, alluding to
is

then killed to each

Him

slain.

It follows,

And

let

us eat.

man who believes AMBROSE; Rightly

the flesh of the

Chrys. sup

calf, because it is the priestly victim which was offered for sin. But he introduces him feasting, when he says, Be merry; to shew that the food of the Father is our salvation the joy of the Father the redemption of our sins. CHRYS. For the father himself rejoices in the return of his son, and feasts on the calf, because the Creator,
;

rejoicing in the on the fruit of

Hence

; again. Gentiles are not, the Christian is. understood one individual of the

of a believing people, feasts His mercy by the sacrifice of His Son. it follows, For this my son was dead, and is alive AMBROSE He is dead who was. Therefore the
acquisition

Here however might be

human

race;
in

Adam

was,

and

in

him we

all

were.

Adam
is

perished, and

have perished.

Man

then

restored in that

him we all Man who has

VER.
died.

2532.
It

ST.

LUKK.
to

541

might also seem

be spoken of one working

repentance, because he dies not who has not at one time And the Gentiles indeed when they have believed lived.

But he who has fallen THEOPHYL. As then with respect recovers by repentance. to the condition of his sins, he had been despaired of; so in regard to human nature, which is changeable and can be turned from vice to virtue, he is said to be lost. For it is But every one who is recalled less to be lost than to die. and turned from sin, partaking of the fatted calf, becomes an occasion of joy to his father and his servants, that is, the angels and priests. Hence it follows, And they all began to be merry. AUG. Those banquets are now celebrated, Aug. u the Church being enlarged and extended throughout the whole world. For that calf in our Lord s body and blood is both offered up to the Father, and feeds the whole
are

made

alive

again by grace.

house.

25.

Now

his elder son

was

in the field

came and drew nigh


2(>.

to the house, he

and as he heard musick


:

and dancing. And he called one of the servants, and asked what these things meant.
27.

And he

said unto him,

Thy

brother

is

come

and thy father hath killed the fatted calf, because he hath received him safe and sound. 28. And he was angry, and would not go therefore came his father out, and intreated in
:

him.
29.

And

he answering said to his father, Lo, these


I

many

years do

serve thee, neither transgressed


:

at

and yet thou never any time thy commandment gavest me a kid, that I might make merry with my
friends
:

30. But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed
for

him the

fatted calf.

542
31.

GOSPEL ACCORDING TO

CHAP. XV.

And
all

me, and
be glad
again
;
:

he said unto him, Son, thou art ever with that I have is thine.

32. It was meet that

we should make merry, and


was dead, and
is

for this thy brother


lost,

alive

and was
;

and

is

found.

BEDE

While the Scribes and Pharisees were murmuring

about His receiving sinners, our Saviour put three parables to them successively. In the two first He hints at the joy He
has with the angels in the salvation of penitents. But in the third He not only declares His own joy and that of His
angels, but He also blames the murmurings of those who were envious. For He says, Now his elder son was in the AUG. The elder son is the people of Israel, not field.
.

Au gubi sup.

indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and
the Prophets, choosing to work earthly things. But coming from the field he began to draw nigh to the house, that is,
the labour of his servile works being condemned by the same Scriptures, he was looking upon the liberty of the Church.

Whence
the

it

follows;

And

as he came

and drew nigh


is,

to the

house, he heard music and dancing ; that

men

filled

with

Holy Spirit, with harmonious voices preaching the Gospel. It follows, And he called one of the servants, fyc. that is, he

takes one of the prophets to read, and as he searches in it, asks in a manner, why are those feasts celebrated in the

Is. 42,

See Isa.
53. 4
;

52 15.

which he finds himself present? His Father s And he For it follows said unto him, Thy brother is come, fyc. As if he should say, Thy brother was in the farthest parts of the earth, but hence the greater rejoicing of those who sing a new song, because His praise is from the end of the earth ; and for his sake who was afar off, was slain the Man who knows how to bear our infirmities, for they who have not been told of Him TJ have seen Him.
at

Church

servant, the prophet, answers him.

But the younger son, that is the Gentile people, ; envied by Israel as the elder brother, the privilege of his father s blessing. Which the Jews did because Christ sat
is

AMBROSE

down
angry,

to

meat with the Gentiles, as


in, fyc.

it

follows

And

he was

and would not go

VER.

2532.
He is When

ST.

LUKE.

543

AUG.
enter.

angry even also now, and still is unwilling to then the fulness of the Gentiles shall have

His father will go out at the fit time that all Israel Rom. may be saved, as it follows, therefore came his father For there shall be at some time an out and entreated him. of the Jews to the salvation of the Gospel. open calling

come

in,

also

Which

manifestation of calling he calls the going out of the Next the answer of the elder father to entreat the elder son.

son involves two questions; for


said
to his father,

it

follows,

And

he answering

Lo these many years do I serve thee, nei With ther transgressed I at any time thy commandment.

respect to the
occurs, that
it

commandment

not transgressed,

it

at

once

was not spoken of every command, but of that most essential one, that is, that he was seen to worship no Nor is that son to be other God but one, the Creator of all.
but those who have For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, 7 was as a Ps.7,22. But who is beast before thee, and I am alirays with thee. the kid which he never received to make merry upon ? for it Under the name of follows, Tliou never yavest me a kid, 8$c. a kid the sinner may be signified.
understood to represent
all

Israelites,

never turned from

God

to idols.

AMBROSE
sacrificed.

The Jew
is

requires a kid, the Christian a lamb,


to

and therefore

Barabbas released

them,

to

us a lamb

is

Which

thing also is seen in the kid, because the

Jews have

lost the ancient rite of sacrifice.

Or they who
I

seek for a kid wait for Antichrist.

AUG. But

do not see

the object of this interpretation, for it is very absurd for him to whom it is afterwards said, Thou art ever with me, to have

wished

for this

from his father,

i.

e.

to believe in Antichrist.

Nor

altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son.

And how
who did not
kid, is the

could he feast upon that kid which


believe in

is

Antichrist
slain

him ?

But

if to feast

upon the

same as

how
this

does the son whom was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Him self was denied him to feast upon, because he deems Him a sinner.

to rejoice at the destruction of Antichrist, the father did not entertain say that

544

GOSPEL ACCORDING TO

CHAP. XV.

For since He is a kid to that nation which regards Him as a and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. But his words with my
violater

friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other
Hier. in

nations of Judaea.

ad Da-

me

a ^

^j that

^s

JEROME Or he says, Thou never gavest no blood of prophet or priest has delivered
;

masum. us from the

Roman
;

power.
the shameless son
is

AMBROSE

Now

like to the Pharisee

justifying himself.

Aug.
sup.

Hier.
SUI>

Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father s For it follows, But as soon as this substance with harlots. AUG. thy son is come, who hath devoured thy living, fyc. rpjie jj ar] ots are th e superstitions of the Gentiles, with whom he wastes his substance, who having left the true mar riage of the true God, goes a whoring after evil spirits from foul desire. JEROME; Now in that which he says, TJiou hast killed for Mm the fatted calf, he confesses that Christ has come, but envy has no wish to be saved. AUG. But the

father does not rebuke

Hier.

as a liar, but commending his him to the perfection of a better stedfastness and happier rejoicing. Hence it follows, But he said to him, Son, thou art ever with me. JEROME Or after having said,

him

with him

invites

sup *"This is boasting,

not

him, .but restrains him me, by the law under which thou

the father does not agree with in another way, saying, Thou art with
truth,"

art bound; not as though he had not sinned, but because God continually drew him back by chastening. Nor is it wonderful that he lies to his father who hates his brother. AMBROSE; But the kind father

was

still

either as a

desirous to save him, saying, Thou art ever ivith me, Jew in the law, or as the righteous man in com
that he adds,

Aug.

munion with Him. AUG. But what means he


have
is

And

all that

thine, as if they were not his brother s also? But it is thus that all things are looked at by perfect and immortal

children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing

But how all things ? Must then God be supposed have subjected the angels also to the possession of such a son ? If you so take possession as that the possessor of a thing is
with want.
to

VKR. 25

3*2.

ST.

LUKE.

545

its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls

why we may not truly and do not so speak as to call our properly say Or if by the term possession souls the mistresses of truth. we are hindered from this sense, let that also be set aside. Thou possesses! all things," but For the father says not,
possess truth
?

see no reason

so.

For we

"

All lhat I have is thine, still not as if thou vvert its lord. For that which is our property may be cither food for our
families, or

ornament, or something of the kind.


rightly call his father his
I

And

surely,

do not see own, he may not also rightly call his own what belongs to why For when we shall have his father, only in different ways. obtained that blessedness, the higher things will be ours to look
upon, equal things ours to have fellowship with, the lower Let then the elder brother join most things ours to rule.
safely in the rejoicing. will feel all things to

when he can

AMBROSE; For
be

if he

ceases to envy, he

his, either as the

Jew possessing the

sacraments of the Old Testament, or as a baptized person those

THEOPHYL. Or to take the whole differently; who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offence at
of the
the character of the son

New also.

the peace of sinners.

TIT. BOST.

The

elder son then as

a husbandman was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of sal

THEOPHYL. vation, that is to say, the virtues. in the field, that is, in the world, pampering his
that

Or he was own flesh,

he might be filled with bread, and sowing in tears that he might reap in joy, but when he found what was being done, he was unwilling to enter into the common joy. CHRYS. But itchry*. is asked, whether one who grieves at the prosperity of others ^ n
is affected

must answer, that no Matt. by the passion of envy. Saint grieves at such things but rather looks upon the good Now we must not take every things of others as his own.
;

We

thing contained in the parable literally, but bringing out the meaning which the author had in view, search for nothing
farther.

This parable then was written

to

the

end that
that they

sinners should not despair of returning, 2 N VOL. III.

knowing

546

GOSPEL ACCORDING TO

CHAP. XV.

shall obtain great things.

Therefore he introduces others

so troubled at these good things as to be consumed with envy, but those who return, treated with such great honour as to

become themselves an object of envy to others. Or by this parable our Lord reproves the

THEOPHYL.
will

of the

Pharisees, whom according to the argument he terms/ws, as if to say, Let it be that you are truly just, having transgressed

none of the commandments, must we then


refuse to admit those
Hier. b UP

for this reason

who

turn

away from

their iniquities?

R om

7,

24.

comparison of Therefore Paul says, Who the justice of God is injustice. shall deliver me from the body of this death ? and hence were

JEROME; Or,

in another

way,

all justice in

Matt,
20, 24.

moved with anger at the request of the sons of CYRIL; Which we also ourselves sometimes feel; for some live a most excellent and perfect life, another ofttime even in his old age is converted to God, or perhaps when just about
the Apostles

^ebedee.

to close his last day, through


guilt.

God s mercy washes away his mercy some men reject from restless timidity of mind, not counting upon the will of our Saviour, who rejoices THEOPHYL. in the salvation of those who are perishing. The son then says to the father, For nothing I left a life of sorrow, ever harassed by sinners who were my enemies, and
But
this

never hast thou for


is,
1

my

sake ordered a kid to be slain, (that

a sinner

Kings a little.
14<

19

who persecuted me,) that I might enjoy myself for Such a kid was Ahab to Elijah, who said, Lord, they

is

have killed thy prophets. AMBROSE; Or else, This brother described so as to be said to come from the farm, that is,

engaged in worldly occupations, so ignorant of the things of the Spirit of God, as at last to complain that a kid had never been slain for him. For not for envy, but for the

pardon of the world, was the

Lamb

sacrificed.

The envious

seeks a kid, the innocent a lamb, to be sacrificed for it. Therefore also is he called the elder, because a man soon

grows old through envy. Therefore too he stands without, because his malice excludes him; therefore could he not
hear the dancing and music, that is, not the wanton fascina tions of the stage, but the harmonious song of a people,

resounding with the sweet pleasantness of joy for a sinner For they who seem to themselves righteous are saved.
angry when pardon
is

granted to one confessing his sins*

VER. 25

82.

ST.

LUKE.

547

thou that speakest against thy Lord, that he should not, for example, forgive a fault, when thou pardonest whom But we ought to favour forgiving sin after thou wilt?
art

Who

repentance, lest while grudging pardon to another, we our Let us not envy those selves obtain it not from our Lord.

who

return from a distant country, seeing that


off.

we

ourselves

also were afar

2 N 2

CHAP. XVI.
he said unto his disciples, There was a man, which had a steward; and the same was accused unto him that he had wasted his
1.

And

certain

rich

goods.
2.
is it

And he
that
I

called him, and


?

said unto him,

How

hear this of thee


for

give an account of

thy stewardship; steward.


3.

thou

mayest be no longer

What shall T do? for my lord taketh away from me the I cannot stewardship dig; to beg I am ashamed. 4. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into
Then
the steward said within himself,
:

their houses.

So he called every one of his lord s debtors unto and said unto the first, How much owest thou him,
5.

unto
6.

my

lord

And he

said,

An hundred measures
bill,

of

oil.

And

he said unto him, Take thy

and

sit

down

quickly,

and write
7.

fifty.

Then
?

said he to another,

And how much

owest

thou

And

he said, An hundred measures of wheat. he said unto him, Take thy bill, and write

And

fourscore.

BEDE; Having rebuked in three parables those who mur mured because He received penitents, our Saviour shortly after
subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should

VKR.

7.

GOSPEL ACCORDING TO

ST.

LUKK.

549

be added

Hence it follows, And he said after repentance. nnlo his disciples, There ivas a certain rich man. PSEUDO- Hom.de D v tc CORYS. There is a certain erroneous opinion inherent in man
i

kind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life \ve possess as lords over them, and accordingly we seize

them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house, but as guests and strangers, led whither we would not, and at
a time

we

think not

of.

He who is now rich,

suddenly becomes

a beggar. Therefore whoever thou art, know thyself to be a dispenser of the things of others, and that the privileges Cast away granted thee are for a brief and passing use. thy soul the pride of power, and put on the and modesty of a steward. BEDE; The bailiff is Bede,ex humility the manager of the farm, therefore he takes his name from But the steward, or director of the household, villicus the farm. is the overseer of money as well as fruits, and of every thing mus? his master possesses. AMBROSE; From this we learn then, that we are not ourselves the masters, but rather the stewards
then from

THEOPHYL. Next, that when we of the property of others. exercise not the management of our wealth according to our
s pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him. PSEDUO-CHRYS. Meanwhile he is taken and thrust out

Lord

ut sup.

unto him,

he called him, and said of his stewardship; for it follows, What is this that I hear of thee? give an account of thy stewardship, for thou canst be no longer steward.

And

day by the events which take place our Lord aloud to us the same thing, shewing us a man at midday rejoicing in health, before the evening cold and And in lifeless; another expiring in the midst of a meal.

Day

after

cries

ways we go out from our stewardship but the faithful steward, who has confidence concerning his management, desires with Paul to depart and be with Christ. But he
various
;

Phil, i,
-

whose wishes are on earth is troubled at his departing. 23 Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord takelh away
from me the stewardship? I can no/
di<j,

to
bc<j

I am ashamed.
For no one

Weakness

in action is the fault of a slothful life.

550

GOSPEL ACCORDING TO
to

CHAP. XVI. apply himself

would shrink who had been accustomed


to labour.

But

if

we take

departure hence there is present life contains the practice of what is commanded, If thou hast done nothing here, in the future, consolation. vain then art thou careful for the future, nor wilt thou gain
Matt,

the parable allegorically, after our no more time for working; the

any thing by begging. The foolish virgins are an instance of this, who unwisely begged of the wise, but returned empty. For every one puts on his daily life as his inner garment it is not possible for him to put it off or exchange it with an other. But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes
;

among

his fellow-servants; for

it

follows,

/ am resolved what

to do, that

when I am put out of

may

receive

me

into their houses.

the stewardship, they For as often as a man,

perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by
giving abundance to the poor,) dispensing those things which

Lord s, he conciliates to himself many friends, who him before the judge a real testimony, not by but by the demonstration of good works, nay more words, over will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in of God. Hence it follows, So he called every one the power
are his
will afford

Lord s debtors unto him, and said unto the first, How much owest thou unto my Lord? And he said, A hundred casks of oil. BEDE; A cadus in Greek is a vessel containing It follows, And he said unto him, Take thy bill, three urns. and sit down quickly, and write f fly, forgiving him the half. It follows, Then said he to another, And how much owest thou ? And he said, An hundred measures of tvheat. A corns is made up of thirty bushels. And lie said unto him, Take It thy hill, and write fourscore, forgiving him a fifth part.
of his

by supplying half or a fifth part, will be blessed with the reward of his mercy. AUG. Or because Aug. Ev. Si. out of the hundred measures of oil, he caused fifty to be qu. 34. wr itten down by the debtors, and of the hundred measures of
r

may be then simply w ant of a poor man,

taken as follows
either

whosoever relieves the

i.

wheat, fourscore, the meaning thereof


things

is

this,

that

those

which every Jew performs toward the Priests and

VER. 8

13.

ST.

LUKE.

551

Levites should

be the more attendant in the Church of Christ, that whereas they give a tenth, Christians should
>

Zaccheus gave of his goods, or at least by Luke 19 8 giving two tenths, that is, a fifth, exceed the payments of the
give a half, as

Jews.

8.

And

the lord

commended
:

this

because he had done wisely world are in their generation wiser


for

the unjust steward, the children of

than

the

children of light.
9.

And
they

say unto you,

of the
fail,

mammon
may
that

Make to yourselves friends of unrighteousness that, when ye receive you into everlasting habita
;

tions.

10.

faithful also in

least
1

1 .

which is least is and he that is unjust in the is unjust also in much. If therefore ye have not been faithful in the
is

He

faithful in that
:

much

unrighteous mammon, the true riches ?


12.

who

will

commit

to

your trust

is

ye have not been faithful in that which another man s, who shall give you that which is
if
?

And

your own
13.

No

servant can serve two masters


;

for either

he

or else he will hate the one, and love the other Ye will hold to the one, and despise the other.

cannot serve

God and mammon.


whom
his

AUG. The steward


ship
is

Lord

cast out of his steward- Aug.


u

commended because he provided himself As it follows, And t/ie Lord commended against the future. the unjust steward, because he had done wisely ; we ought For we not however to take the whole for our imitation.
nevertheless

should never act deceitfully against our Lord in order that

from the fraud

itself

we may

give alms.

OIUGEN; But because the Gentiles say that wisdom isprigen. a virtue, and define it to be the experience of what is good,
-"i/

552
evil,

GOSPEL ACCORDING TO

CHAP. XVI.

Prov.

knowledge of what is and what consider whether this word 3, For it is said that God by signifies many things, or one. wisdom prepared the heavens. Now it is plain that wisdom is good, because the Lord by wisdom prepared the heavens.
indifferent, or the
is

and

not to be done,

we must

Genesis, according to the LXX, that the serpent was the wisest animal, wherein he does not make wisdom a virtue, but evil-minded cunning. And it is in this
It is said also in

sense that the Lord

commended

the steward that he

had

cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense as when we speak of

done wisely, that

is,

Aug.
sup

and indifferent matters, and in a certain measure clashings and sharpness of wit are adAUG. mired, by which the power of the mind is drawn out.
a
slight

man being commended in

On

the other

hand
if

understand that

this parable is spoken, that we should the steward who acted deceitfully, could

be praised by his lord, how much more they please do their works according to His commandment.
wiser but

God who

ORIGEN; The children of this world also are not called more prudent than the children of light, and this not absolutely and simply, but in their generation. For it follows, For the children of I his world are in their generation

wiser than the children of liyht, fyc. BEDE; The children of light and the children of this world are spoken of in the same manner as the children of the kingdom, and the
children of hell.
also termed their son.

world then
are

He

For whatever works a man does, he is THEOPHYL. By the children of this means those who mind the good things which

on the earth; by the children of light, those who beholding the divine love, employ themselves with spiritual treasures. But it is found indeed in the management of human affairs, that we prudently order our own things, and busily set our selves to work, in order that when we depart we may have a refuge for our life but when we ought to direct the things of God, we take no forethought for what shall be our lot
;

hereafter.
Greg.
cap. 18.

GREG. In order then

that

after

death they

may

find

something in their own hand, let men before death place their riches in the hands of the poor. Hence it follows,

VEK. 8

18.

ST.

LUKE.

553

And I say to you. Make to mon of unrighteousness, fyc. call mammon, in Latin is
"

yourselves friends of the mam AUG. That which the Hebrews Aug.
riches."

As

if

He

""

"

said,

to yourselves friends of the riches of unrighteousness."

Make^ Now

some misunderstanding this, seize upon the things of others, and so give something to the poor, and think that they are That interpretation must be Prov. doing what is commanded. corrected into, Give alms of your righteous labours. For you
will not corrupt Christ

your Judge. If from the plunder of a man, you were to give any thing to the judge that he poor might decide for you, and that judge should decide for you, such is the force of justice, that you would be ill pleased in Do not then make to yourself such a God. God yourself.
is

the fountain

of Justice, give not your alms then from

and usury. I speak to the faithful, to whom we the body of Christ. But if you have such money, dispense it is of evil that have it. Be no longer doers of evil. you Zaccheus said, Half my goods I give to Ihe poor. See how Luke
interest

he runs who runs

to

make

friends of the

mammon

of un-

I1)?8

righteousness; and not to be held guilty from any quarter, he says, / If have taken any thing from any one, I restore four fold. According to another interpretation, the mammon of unrighteousness are all the riches of the world, whenever they come. For if you seek the true riches, there are some in which Job when naked abounded, when he had his heart full towards God. The others are called riches from unrighteous ness; because they are not true riches, for they are full of For if they were true poverty, and ever liable to chances. would give you security. riches, they AUG. Or the riches of unrighteousness are so called, be- Aug.

de
:.

cause they are not riches except to the unrighteous, and such as rest in their hopes and the fulness of their q.
happiness.

Jc st
1

^"

34.

But when these things are possessed by the righteous, they have indeed so much money, but no riches are theirs but heavenly and spiritual. AMBROSE; Or he spoke of the unrighteous Mammon, because by the various
enticements of riches covetousness corrupts onr hearts, that we may be willing to obey riches. BASIL; Or if thou hast Basil. succeeded to a patrimony, thou receivcst what has been*** de

amassed by the unrighteous

for

in

number of

pre-

554

GOSPEL ACCORDING TO

CHAP. XVI.

who has unjustly But suppose that thy usurped property father has not been guilty of exaction, whence hast thou From myself;" If indeed thou answerest, thy money ?
decessors some one must needs be found
the

of others.

"

thou art ignorant of God, not having the knowledge of From God," tell me the reason for thy Creator ; but if,
"

Ps.24,i.

which thou receivedst


thereof the

it.

Is not the earth

and

the fulness

If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant. THEOPHYL. Those then are called the riches of un

Lord s ?

righteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon
It became us then, from the beginning, to give all ourselves. things to the poor, but because we have become the stewards of unrighteousness, wickedly retaining what was appointed

for the

aid of others,

we must not

surely remain in this

cruelty,

but distribute to the poor, that we

may be

received

by them into everlasting habitations. For it follows, That, when ye fail, they may receive you into everlasting habita
tions.
oi

Greg.
iyr Q

GREG.

But

if

through their friendship we obtain ever<-^

--

cap. 14.

lasting habitations,

we ought

to calculate that

when we

give

we rather
Aug.
li

offer presents to patrons,

than bestow benefits upon

the needy.

AUG. For who are they that shall have everlasting habi ta but the saints of God ? and who are they that are to be received by them into everlasting habitations but they who administer to their want, and whatsoever they have need of,
tions

gladly supply. They are those little ones of Christ, who have forsaken all that belonged to them and followed Him ; and whatsoever they had have given to the poor, that they

might

serve

God

their shoulders

without earthly shackles, and freeing from the burdens of the world, might raise

Aug.de
Ev.
i. ii.

them aloft as with wings. AUG. We must not then understand those by whom we wish
^0

q. 34.

debtors of

be received into everlasting habitations to be as it were God; seeing that the just and holy are signified in

this place,

who
to

cause those to enter

in,

who

administered to
;

their necessity of their


else,

own

make

yourselves

Or worldly goods. AMBROSE friends of the mammon of un-

VER. 8

13.

ST.

LUKE.

555

righteousness, that by giving to the poor we may purchase CHRYS. Mark also the favour of angels and all the saints.
that

He

said not,

"

that they
it

may

receive

you

into their

own

habitations."

For

is

not they

who

receive you.

There

fore

when

of the

He said, Make to yourselves friends, he added, mammon of unrighteousness, to shew, that their friend

ship will not alone protect us unless good works accompany us, unless we righteously cast away all riches unrighteously amassed. The most skilful then of all arts is that of alms

For it builds not for us houses of mud, but lays up giving. Now in each of the arts one in store an everlasting life.
needs the support of another; but when we ought mercy, we need nothing else but the will alone.
to

shew

Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results
CYRIL;

no

adding,

He shews by obvious examples, faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. Now our Lord opens to us the eye of the
profit of spiritual gifts,

He

that

is

heart, explaining

what

He had

said, adding,

If therefore ye
will
is least

have not been faithful in the unrighteous

mammon, who
That which

commit
then
is

to

your trust the true riches ?

the

mammon
that a
to

riches,

which seem nothing


aid

of unrighteousness, that is, earthly to those that are heavenly wise.

I think then

imparts If then

those

man is faithful in a little, when he who are bowed down with sorrow.
unfaithful in a
little

we have been

we obtain from hence the

true riches, that

thing, how shall is, the fruitful gift

of Divine grace, impressing the image of God on the human soul ? But that our Lord s words incline to this meaning is
plain from the following ; for He says, And if ye have not been faithful in that which is another mail s, who shall give

you that which


to us,

is your own? AMBROSE Riches are foreign because they are something beyond nature, they are not born with us, and they do not pass away with us. But
;

Christ

is

ours, because

He

is

the

life

of man.

Lastly,

He

came unto His own.

556

GOSPEL ACCORDING TO

CHAP. XVI.

THEOPHYL. Thus then hitherto He has taught us how But because faithfully we ought to dispose of our wealth. the management of our wealth according to God is no other wise obtained than by the indifference of a mind un
affected towards riches, He adds, masters. AMBROSE ; Not because the

No man
Lord

can serve two


is

two, but one.

For although there are who serve mammon, yet he knoweth no rights of lordship but has himself placed upon himself
;

a yoke of servitude. one God. Hence it


:

There
is

is

evident, that the

one Lord, because there is power of the Father

and the Son is one and He assigns a reason, thus saying, For either he will hate the one, and love the other ; or else
lib! ii.

Aug.de he will hold to the one, and despise the other. V these things were not spoken indifferently or

at

AUG. But random.


all

q. 36.

p or no

one

w iell
}

ask eci whether he loves the devil, answers

that he loves him, but rather that he hates

him; but

Therefore either he generally proclaim that they love God. ivill hate the one, (that is, the devil,) and love the other, (that
is,

God

;)

or will hold to the one, (that


it

is,

the devil,

when he

were temporal wants,) and will despise the other, (that is, God,) as when men frequently neglect His threats for their desires, who because of His goodness flatter themselves that they will have impunity.
pursues as
follows,

CYRIL; But the conclusion of the whole discourse is what Ye cannot serve God and mammon. Let us then

Bede ex transfer all our devotions to the one, forsaking riches. BEDE ; Hier Let then the covetous hear this, that we can not at the same

time serve Christ and riches


has
riches,"

and yet
riches
;

He
for

said not,

"

Who
the

but,

who

serves

he who
;

is

servant of riches, watches

them

as a servant

but he

who

has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him

who
John
12,31. 2 Cor. 4,
4.

is

iniquity,

set over those earthly things as the reward of his and is called the prince of this world.

14.

And
all

the Pharisees also,


:

who were

covetous,

and they derided him. these things 15. And he said unto them, Ye are they which but God knoweth before men justify yourselves
heard
;

VER. 14

18.

ST. LUKi:.

557
is

your

hearts

for

that

which

highly

esteemed

among men is abomination in the sight of God. 16. The Law and the Prophets were until John
since that time the

kingdom of God is preached, and man presseth into it. every 17. And it is easier for heaven and earth to pass,
than one
18.
tittle

of the law to

fail.

and marrieth and whosoever mar another, committeth adultery rieth her that is put away from her husband com

Whosoever putteth away

his wife,

mitteth adultery.

BEDE Christ had told the Pharisees not to boast of their own righteousness, but to receive penitent sinners, and to
;

redeem

their

sins

by almsgiving.

But they derided the

Preacher of mercy, humility, and frugality; as it is said, And the Pharisees also, who were covetous., heard these
things
;

either because
fitable, or

and derided him it may be for two reasons, He commanded what was not sufficiently pro
:

cast

THEorHYL.
Therefore
it

blame upon their past superfluous actions. But the Lord detecting in them a hidden

malice, proves that they


is

make a pretence

of righteousness.

he said unto them, Ye are they added, which justify yourselves before men. BEDE; They justify themselves before men who despise sinners as in a weak and

And

hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the

depth of deadly pride is to be condemned, He sees who will enlighten the hidden places of darkness. Hence it
follows,

But God knoweth your

hearts.

THEOPHYL.

And

therefore ye are an abomination to Him because of your arrogance, and love of seeking after the praise of men ; as

He adds, For that which is highly esteemed among men is abomination in the sight of God. BEDE; Now the Pharisees derided our Saviour disputing
against covetousness, as if He taught things contrary to the Law and the Prophets, in which many very rich men are
said to have pleased

God

but Moses also himself promised

558
i>eut.

GOSPEL ACCORDING TO

CHAP. XVI.

that the people

whom
in
all

he ruled,
earthly

should

abound

they followed the Law, These the Lord goods.


if

answers by shewing that between the

Law and

the Gospel,

as in these promises so also in the commands, there is not the slightest difference. Hence He adds, The Law and the were until John. AMBROSE; Not that the Law Prophets
failed,

but that the preaching of the Gospel began


is

for that

Chrys.
37. in

Matt. PseudoChrys. Horn.


iy. op.

seems to be completed when a better succeeds. CHRYS. He hereby disposes them readily to on Him, because if as far as John s time all things believe For the Prophets we re complete, I am He who am come.

which

inferior

imp.

but you will say, until John, since there have were the Prophets how" 7 been many more Prophets in the New than the Old Tes
;

had not ceased unless

TIT 1 had

come

MI

tament.

But

He spoke of those

prophets

who

foretold Christ s

coming.

EUSEB.

Now

the ancient prophets

knew

the preaching of

the kingdom announced it

of heaven, but none of them had expressly to the Jewish people, because the Jews having

a childish understanding were unequal to the preaching of what is infinite. But John first openly preached that the

kingdom of heaven was at hand, as well as also the remission Hence it follows, Since of sins by the laver of regeneration. heaven is preached, and every one that time the kingdom of AMBROSE For the Law delivered many presseth into it. things according to nature, as being more indulgent to our
;

natural desires, that it might call us to the pursuit of righte ousness. Christ breaks through nature as cutting off even our

But therefore we keep under nature, that natural pleasures. it should not sink us down to earthly things, but raise us to EUSEB. great struggle befals men in their ascent heavenly.

Aug.
Ev.

For that men clothed with mortal flesh should be able to subdue pleasure and every unlawful appetite, desiring to imitate the life of angels, must be compassed with violence. But who that looking upon those who labour earnestly in the service of God, and almost put to death their flesh, will not in reality confess that they do violence to the kingdom de of heaven. AUG. They also do violence to the kingdom of
to heaven.

i. ii.

heaven, in that they not only despise

all

temporal things,

q.87.

VKR. 14

18.

ST.

LUKE.

559

but also the tongues of those who desire their doing so. This the Evangelist added, when he said that Jesus was
derided

when He spoke
;

of despising earthly riches.

they should suppose that in His words, Prophets were until John, He preached the destruction of the Law or the Prophets, He obviates such a
lest

BEDE

But

the

Law and the

And it is easier for heaven and earth to pass, of the law should fail. For it is written, the fashion of this world passeth away. But of the Law, not even the very extreme point of one letter, that is, not even
notion, adding,

than one

titile

Cor. 7,

the least things are destitute of spiritual sacraments. And the Law and the Prophets were until John, because that yet could always be prophesied as about to come, which by the

preaching of John it was clear had come. But that which He spoke beforehand concerning the perpetual inviolability of the Law; He confirms by one testimony taken therefrom for
the sake of example, saying, Whosoever putteth

away

his

wife, another, committeth adultery: and who soever marrieth her that is put away from her husband, committcth adultery ; that from this one instance they should

and marrieth

learn that

He came

of the Law.

not to destroy but to fulfil the commands THEOPHYL. For that to the imperfect the Law
"

spoke imperfectly is plain from what he says to the hard hearts of the Jews, If a man hate his wife, let him put her Deut.

because since they were murderers and rejoiced in 24 blood, they had no pity even upon those who were united to them, so that they slew their sons and daughters for devils.
away,"

But now there


fore
I

is

need of a more perfect doctrine.

Where

having no excuse of fornication, he commits adultery, and he who marrieth another commits adultery.
say, that if a

man

puts

away

his wife,

AMBROSE
divorce.

But we must

first

speak, I think, of the law of

marriage, that

we may afterwards discuss the forbidding of Some think that all marriage is sanctioned by God,
written,

because

it is

Whom God

put asunder.

How

hath joined, let not man Matt. then does the Apostle say, If ^JJaA

unbelieving depart, let him depart? the marriage of all is not from God.

Herein he shews that 10, For neither by God s 15

9.

approval are Christians joined with Gentiles. Do not then put away thy wife, lest thou deny God to be the Author of

560

GOSPEL ACCORDING TO

CHAP. XVI.

For if others, much more oughtest thou to bear thy union. And if she is with and correct the behaviour of thy wife. sent away pregnant with children, it is a hard thing to shut
out the parent and keep the pledge
;

so as to

add

to the

parents disgrace the loss also of filial affection. Harder still if because of the mother thou drivest away the children also.

Wouldest thou

suffer in thy lifetime thy children to

a step-father, or

when

the mother

was

alive to

be under be under a

step-mother ? How dangerous to expose to error the tender age of a young wife. How wicked to desert in old age one, the flower of whose growth thou hast blighted. Suppose that being divorced she does not marry, this also ought to be
displeasing to you, to whom though an adulterer, she keeps her troth. Suppose she marries, her necessity is thy crime, and that which thou supposest marriage, is adultery.
forth that the
it morally. Having just before set kingdom of God is preached, and said that one tittle could not fall from the Law, He added, Whosoever putteth away his wife, SfC. Christ is the husband whomsoever then God has brought to His son, let not persecution sever,

But

to

understand

nor lust entice, nor philosophy spoil, nor heretics taint, nor Jew seduce. Adulterers are all such as desire to corrupt
truth, faith,

and wisdom.

19.

There was a certain

rich

man, which was

clothed in purple and fine linen, and fared sumptu


ously every day: 20. And there was a certain beggar named rus, which was laid at his gate, full of sores,
21.
fell

Laza

And

from the rich

desiring to be fed with the crumbs which man s table moreover the dogs
:

came and
BEDE

licked his sores.

Our Lord had

friends of the

Mammon
He

sees derided.
set before

just before advised the making of unrighteousness, which the Phari next confirms by examples what he had

them, saying, There was a certain rich man, Sfc. CHRYS. There was, not is, because he had passed away as a

VER. 19
fleeting

21.

ST.

LUKE.

501

But not all poverty is holy, or ; as luxury disgraces riches, so does all riches criminal, but
shadow.
holiness

AMBROSE

fine linen.byua. Purple, the colour of the royal robe, is obtained from sea shells, which are scraped with a knife. Byssus

It follows,
;

commend poverty. And he was clothed

in purple

and

BEDE

GREG. Now Greg. and very fine linen. if the wearing of fine and precious robes were not a fault, the word of God would never have so carefully expressed Ev. this. For no one seeks costly garments except for vain glory, that he may seem more honourable than others; for no one wishes to be clothed with such, where he cannot be CHRYS. Ashes, dust, and earth he covered Chrys. seen by others. ut with purple, and silk; or ashes, dust, and earth bore upon them purple and silk. As his garments were, so was also his
is

a kind

of

white

^^

food.

Therefore with us also as our food

is,

such

let

our

clothing be

Hence

it

follows,

every day.
lessly, for

G REG. And

he fared sumptuously here we must narrowly watch our-

And

Greg,

selves, seeing that

banquets can scarcely be celebrated blame;

**-

when
itself,

the

almost always luxury accompanies feasting and Ev. body is swallowed up in the delight of refreshing

the heart relaxes to

It follows,

And

there

empty joys. was a certain beggar named Lazarus.


narrative than a parable, CHRYS. But a parable is
"

AMBRQSE; This seems rather a since the name is also expressed.


that in

Chrys
t

which an example is given, while the names are omitted. one who was assisted." Lazarus is interpreted, For he was poor, and the Lord helped him. CYRIL; Or else; This discourse concerning the rich man and Lazarus was written after the manner of a comparison in a parable, to declare that they who abound in earthly riches, unless they will relieve the necessities of the poor, shall meet with a condemnation. But the tradition of the Jews relates heavy that there was at that time in Jerusalem a certain Lazarus who was afflicted with extreme poverty and sickness, whom our Lord remembering, introduces him into the example for
the sake of adding greater point to His words. GREG. must observe also, that among the heathen the

sup.

We

names of poor men are more likely to be known than of rich. M Now our Lord mentions the name of the poor, but not
VOL. in.

G-

reg<

ral.

2 o

562
the

GOSPEL ACCORDING TO

CHAP. XVI.

name

of the rich, because

humble, but not the proud.

But

God knows and approves the that the poor man might be

Hom.

more approved, poverty and sickness were at the same time consuming him; as it follows, who was laid at his gate full of sores. PSEUDO-CHRYS. He lay at his gate for this reason, that the rich might not say, I never saw him, no one told me The poor is full for he saw him both going out and returning.
;

of the rich.
gate,

of sores, that so he might set forth in his Thou seest the death of thy

own body the

cruelty

body lying before the

mands

If thou regardest not the com pitiest not. of God, at least have compassion on thy own state, and fear lest also thou become such as he. But sickness

and thou

has some comfort if it receives help. How great then was the punishment in that body, in which with such wounds he remembered not the pain of his sores, but only his hunger ; As if for it follows, desiring to be fed with the crumbs, tyc.

he

What thou throwest away from thy table, afford for make thy losses gain. alms, AMBROSE But the insolence and pride of the wealthy is
said,
;

manifested afterwards by the clearest tokens, for it follows, and no one gave to him. For so unmindful are they of the
condition of mankind, that as
if

placed above nature they

derive from the wretchedness of the poor an incitement to their own pleasure, they laugh at the destitute, they mock the
Aug.
36

needy, and rob those whom they ought to pity. AUG. For the covetousness of the rich is insatiable, it neither fears God nor regards man, spares not a father, keeps not its
fealty

to a

friend, oppresses the

widow, attacks the pro

perty of a ward.
hiEv*

Hom.

GREG. Moreover the poor man saw the rich as he went forth surrounded by flatterers, while he himself lay in sick For that no one came to ness arid want, visited by no one.
visit

for it follows,
utsup.

him, the dogs witness, who fearlessly licked his sores, moreover the dogs came and licked his sores.

Greg.
ubi sup.

PSEUDO-CHRYS. Those sores which no man deigned to wash and dress, the beasts tenderly lick. GREG. By one thing Almighty God displayed two judgments. He permitted Lazarus to lie before the rich man s gate, both that the wicked rich man might increase the venge ance of his condemnation, and the poor man by his trials

VEIL 22

2fi.

ST.

LUKK.

563

enhance his reward the one saw daily him on whom he should shew mercy, the other that for which he might be
;

approved.

22. And it came to pass, that the beggar died, and was carried by the angels into Abraham s bosom the rich man also died, and was buried
:

23.

And

in hell he

lift

up

his eyes,
off,

ments, and seeth


his

Abraham
and

afar

being in tor and Lazarus in

bosom.

24.

And he

cried

said,

Father Abraham, have

mercy on me, and send Lazarus, that he may dip the for I tip of his finger in water, and cool my tongue
;

am

tormented

in this flame.

25.

But Abraham

said, Son,

remember that thou


like

in thy lifetime

receivedst thy
:

good things, and

wise Lazarus evil things and thou art tormented.


26.
is

but

now he

is

comforted,

And

beside

all this,
:

between us and you there

a great gulf fixed

from hence
us, that

to you would come from thence.

so that they which would pass cannot ; neither can they pass to

PSEUDO-CHRYS. We have heard how both fared on earth, ubi us see what their condition is among the dead. That which was temporal has passed away that which follows is eternal. Both died; the one angels receive, the other torments; for it is said, And it came to pass, that the beggar died, and was carried by the angels, fyc. Those great sufferings are
let
;

sup.

suddenly exchanged for bliss. He is carried after all his labours, because he had fainted, or at least that he might not tire by walking; and he was carried by angels. One angel was not sufficient to carry the poor man, but many come,
that they may make a joyful band, each angel rejoicing to touch so great a burden. Gladly do they thus encumber

themselves, that so they may bring men to the kingdom of heaven. But he was carried into Abraham s bosom, that he 2 o 2

564

GOSPEL ACCORDING TO
;

CHAP. XVI.

might be embraced and cherished by him


is

Abraham

bosom

Paradise.

And

the ministering angels carried the poor

man, and placed him in Abraham s bosom, because though he lay despised, he yet despaired not nor blasphemed, saying, This rich man living in wickedness is happy and suffers no tribulation, but T cannot get even food to supply my
wants.
Aug.
e

AUG.
g
*

Now

as to your thinking

Abraham

bosom to be any

A mm!
4. 16.

tnm S

bodily, I am afraid lest you should be thought to treat For you so weighty a matter rather lightly than seriously.

could never be guilty of such


real

folly, as to

suppose the corpo

bosom of one man able to hold so many souls, nay, to use your own words, so many bodies as the Angels carry thither as they did Lazarus. But perhaps you imagine that one If you soul to have alone deserved to come to that bosom.
would not
fall

into a childish mistake,

you must understand

Abraham s bosom to be a retired and hidden resting-place where Abraham is; and therefore called Abraham s, not that
it is

his alone, but because


first,

and placed
faith.

he is the father of many nations, that others might imitate his preeminence of
the two

Greg.
in

Hom. fa e

men were below on earth, that is, who saw into their hearts, and by trials exercised the poor man to glory, by endurance awaited the rich man to punishment. Hence it
GREG.
poor and the rich, there was one above
follows,

When

Chrys.
in

2 ad

The rich man also died. CHRYS. He died then indeed in body, but his soul was dead before. For he did none of the works of the soul. All that warmth which issues from the love of our neighbour had fled, and he was

Chrys.
2.

more dead than

his body.

But no one

is

spoken of as having

de
lro *

ministered to the rich

man s

burial as to that of Lazarus.

many busy

Because when he lived pleasantly in the broad road, he had flatterers; when he came to his end, all forsook him. For it simply follows, and was buried in hell. But his soul also when living was buried, enshrined in its body as it were in a tomb. AUG. The burial in hell is the lowest depth of tor ment which after this life devours the proud and unmerciful.

In Esai.

PSEU DO- BASIL. Hell


rior of the earth,
is

is

a certain
all

common

place in the inte


in

shaded on

sides

and dark,

which there
lies

a kind of opening stretching down ward, through which

the

VKR.

2226.

ST.

LUKK.

565

who are condemned to perdition. PSEUDO- Chrys. CHRYS. Or as the prisons of kings are placed at a distance Hom".^ without, so also hell is somewhere far off without the world,
descent of the souls
*J*

and hence it is called the outer darkness. 22. 25. THEOPHYL. But some say that hell is the passing from the visible to the invisible, and the unfashioning of the soul. For as long as the soul of the sinner is in the body, it is visible by means of its own operations. But when it flies out of the body, it becomes shapeless. CHRYS. As it made the poor man s affliction heavier while Chrys. he lived to lie before the rich man s gate, and to behold the 2 .de Lazaro prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and saw the happiness of Lazarus, feeling not only by the nature of His own tor
ments, but also by the comparison of Lazarus
s

honour, his
follows,

own punishment
lifting

the

more

intolerable.

Hence

it

But

up

his eyes.

He

lifted
;

on him, not despise him for Many angels earned Lazarus he was seized by endless tor ments. Therefore it is not said, being in torment, but tor
;

he might look up was above, he below. Lazarus


his eyes that

ments. For he was wholly in torments, his eyes alone were free, His eyes are so that he might behold the joy of another.
free that he may be the more tortured, not having that which another has. The riches of others are the torments of those who are in poverty. GREG. Now if Abraham sate below, the rich man placed Greg. in torments would not see him. For they who have followed ^rt o.

allowed to be

the path to the heavenly country, when they leave the flesh, 29. are kept back by the gates of hell; not that punishment smites

them
guilt

as sinners, but that resting in

some more remote

places,

(for the intercession of the

of their

first

fault

Mediator was not yet come,) the prevents them from entering the

kingdom. CHRYS. There were many poor righteous men, but he who Chrys. For it 2. n lay at his door met his sight to add to his woe. And Lazarus in his bosom. It may here be observed, Phil follows,
i -

^
-

that

all

who
rich

are offended

But the

man

sees Lazarus not with

man, but in Abraham s love, but the man is convicted of cruelty.

by us are exposed to our view. Cone! de Laz any other righteous bosom. For Abraham was full of

Abraham

sitting

566

GOSPEL ACCORDING TO

CHAP. XVI.

before his door followed

Greg, Horn,

after those that passed by, and brought them into his house, the other turned away even them that abode within his gate. GREG. And this rich man

forsooth,
Ev.

now

fixed in his doom, seeks as his patron

him

to

he would not shew mercy. THEOPHYL. He does not however direct his words to Lazarus, but to Abra ham, because he was perhaps ashamed, and thought Lazarus would remember his injuries; but he judged of him from

whom

in this life

Hom.de himself.

Hence it follows, And he cried and said. PSEUDOCHRYS. Great punishments give forth a great cry. Father Abra ham. As if he said, I call thee father by nature, as the son who wasted his living, although by my own fault I have lost thee as a father. Have mercy on me. In vain thou workest repentance, when there is no place for repentance thy torments drive thee
;

to act the penitent, not the desires of thy soul. the kingdom of heaven, I know not whether

He who

is

in

Chrys.
2. de

az *

Greg,
ut sup.

he can have on him who is in hell. The Creator pitieth His compassion creature. There came one Physician who was to heal all; others could not heal. Send Lazarus. Thouerrest, wretched man. Abraham cannot send, but he can receive. To dip Hie tip of his finger in water. Thou wouldest not deign to look upon Lazarus, and now thou desirest his finger. What thou seekest now, thou oughtest to have done to him when alive. Thou art in want of water, who before despisedst delicate food. Mark the conscience of the sinner; he durst not ask for the whole of the finger. We are instructed also J 1OW good a thing it is not to trust in riches. See the rich man in need of the poor who was before starving. Things are changed, and it is now made known to all who was rich and who was poor. For as in the theatres, when it grows towards evening, and the spectators depart, then going out, and laying aside their dresses, they who seemed kings and generals are seen as they really are, the sons of gardeners and fig-sellers. So also when death is come, and the spectacle is over, and all the masks of poverty and riches are put off, by their works alone are men judged, which are truly rich, which poor, which are worthy of honour, which of dishonour. GREG. For that j-jpij man wno would not give to the poor man even the scraps of his table, being in hell came to beg for even the least For he sought for a drop of water, who refused to thing.

VER. 22
give a

26.

ST.

LUKK.

567
re
for

ward,

fire

crumb of bread. BASIL; But he receives a meet and the torments of hell; the parched tongue;

the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for

busy

mail cool mi/ tontine* for /

undying worm. Hence it follows, That he am tormented in the flame. CIIRYS. u bi But not because he was rich was he tormented, but because he was not merciful. GREG. We may gather from this, with
flattery, the

111

sup-

what torments he will be punished who robs another, if he is smitten with the condemnation to hell, who does not distribute what is his own. AMBROSE; He is tormented also because to the luxurious man it is a punishment to be without his
pleasures; water set fast in sorrow.
is

also a refreshment to the soul


it,

which

is

GKEG. But what means

that

when

in tor

ments he desires his tongue to be cooled, except that at his feasts having sinned in talking, now by the justice of retribu tion, his tongue was in fierce flame; for talkativeness is gene CHRYS. His tongue too had spoken rally rife at the banquet.

many proud things. Where the sin is, there is the punishment; and because the tongue offended much, it is the more tormented. CHRYS. Or, in that he wishes his tongue to be cooled, when he was altogether burning in the flame, that is signified which is written, Death and life are in the hands of the tonyue,Prov. and with the mouth confession is made to salvation ; j^Jf which from pride he did not do, but the tip of the finger 10, 10. means the very least work in which a man is assisted by the
1

"

Holy

Spirit.

AUG. Thou sayest that the members of the soul are here Aug. described, and by the eye thou wouldest have the whole de orig. head understood, because he was said to lift up his eyes;^" ^

by the tongue, the jaws; by the finger, the hand. But what the reason that those names of members when spoken of God do not to thy mind imply a body, but when of the soul It is that when spoken of the creature they are to they do ? be taken literally, but when of the Creator metaphorically and figuratively. Wilt thou then give us bodily wings, seeing
is

that not the Creator, but man, that is, the creature, says, If IPs. 9 take not the icings in the morning? Besides, if the rich

139,

man had

a bodily

tongue, because

he

said,

to

cool
itself

mi/

tongue, in us also

who

live in the flesh, the

tongue

has

568
Prov.

GOSPEL ACCORDING TO
is

CHAP. XVI.
life

bodily hands, for it /lands of the tongue.

written,

Death and

are in the

Greg.

an deBeat.

GREG. NYSS. As the most excellent of mirrors represents i ma e f tne face us t such as the face itself which is g j
>

opposite to it, a joyful image of that which sorrowful of that which is sorrowful; so also judgment of God adapted to our dispositions.
the rich

is is

joyful, a

the just
at his

Wherefore
he lay

man because he

pitied not the poor as

23.

Chrys. C de Lazaro.

gate, when he needs mercy for himself, is not heard, for it CHRYS. follows, And Abraham said unto him, Son, #c.
calls him son, his tenderness,) yet gives no aid to him (which may express who had deprived himself of cure. Therefore he says,

Behold the kindness of the Patriarch; he

Remember,

that

is,

consider the past, forget not that thou

delightedst in thy riches, and thou receivedst good things in thy life, that is, such as thou thoughtcst to be good. Thou couldest

not both have triumphed on earth, and triumph here. Riches can not be true both on earth and below. It follows, And
evil tilings; not that Lazarus thought them but he spoke this according to the opinion of the evil, rich man, who thought poverty, and hunger, and severe

Lazarus likewise

sickness, evils.

When

the

heaviness of sickness harasses

us, let us think of

Lazarus, and joyfully accept evil things

in this

life.

because he chose the no other life but that in of the world, and loved Ev^lib. happiness ii.qu.38. which he proudly boasted; but he says, Lazarus received
Aug.

AUG. All

this then is said to

Him

evil things,
life, its

because he

knew

labours, sorrows, and


all

that the perishableness of this sickness, are the penalty of sin,

Chrys.

3de
Lazaro.

Adam who by transgression was made liable CHRYS. He says, Thou receivedst good things in ^J e as ^ to y d ue ;) as though he said, If thou hast done any good thing for which a reward might be due, thou hast received all things in that world, living luxuriously, abounding
for

we

die in

to death.

>

in riches, enjoying the pleasure of prosperous undertakings;

but he

if

he committed any

evil

has received

all,

afflicted

And with poverty, hunger, and the depths of wretchedness each of you came hither naked; Lazarus indeed of sin,
wherefore he receives his consolation
;

thou of righteous

ness, wherefore thou endurcst thy inconsolable

punishment;

VER. 22

26.
it

ST.

LUKE.
7/e
?*

5(59

and hence
tormented.

follows, J5w

wow

comforted,

and 1hou

art

GREG. Whatsoever then ye have well in this world, when ye recollect to have done any thing good, be very fearful^.
about
it,

<*reg.

lest the prosperity

for the

same good.

And when

granted you be your recompense ye behold poor men doing

any thing blameably, fear not, seeing that perhaps those whom the remains of the slightest iniquity denies, the fire of honesty CHRYS. But you will say, Is there no one whoChrys. cleanses.
shall enjoy pardon, both here

and there?

This

is

indeed a
3<(

e
-

hard thing, and among those which are impossible. For Lazar if sickness pro should poverty press not, ambition urges voke not, anger inflames if temptations assail not, corrupt
; ;

It is no slight toil to bridle thoughts often overwhelm. to check unlawful desires, to subdue the swellings of anger,

vain-glory, to quell pride or haughtiness, to lead a severe He that doeth not these things, can no! be saved. GREG. It may also be answered, that evil men receive in Greg. ubl sup this life good things, because they place their whole joy in
life.

happiness, but the righteous may indeed have good things here, yet not receive them for reward, because while they seek better things, that is, eternal, in their judg
transitory

ment whatever good things


good.

are present

seem by no means

CHRYS. But

after the

own endeavours

for

mercy of God, we must seek in onrChrys. hope of salvation, not in numbering j^


J

fathers, or relations, or friends.

For brother does not deliver

tin

brother; and therefore it is added, And beside all this between and you there is a great gulf Jixed. THKOPHYL. The

great gulf signifies the distance of the righteous from sinners. For as their affections were different, so also their abiding

places do not slightly


fixed, because
;

differ. CHRYS. The gulf is said to be cannot be loosened, moved, or shaken. AMBROSE Between the rich and the poor then there is a great gull because after death rewards cannot be changed.
it
,

would pass from hence CHRYS. As if he says. We can see, we cannot pass; and we see what we havr escaped, you what you have lost our joys enhance your torments, your torments our joys. GREG. For as the Gre git

Hence
to
t/!>i<

follows,

o ihat tltey trho

cannot, nor come thence to us.


1

ubi sup.

570

GOSPEL ACCORDING TO

CHAP. XVI.

wicked desire to pass over to the elect, that is, to depart from the pangs of their sufferings, so to the afflicted and tormented would the just pass in their mind by compassion, and wish to set them free. But the souls of the just, although in the
goodness of their nature they feel compassion, after being united to the righteousness of their Author, are constrained by such great uprightness as not to be moved with com
passion towards the reprobate. Neither then do the unrigh teous pass over to the lot of the blessed, because they are

bound

in everlasting

condemnation, nor can the righteous

pass to the reprobate, because being now made upright by the righteousness of judgment, they in no way pity them

from any compassion. THEOPHYL. You may from this derive an argument against the followers of Origen, who say, that since an end is to be placed to punishments, there will be a time when sinners shall be gathered to the righteous and to
Aug.
lib. ii.

qu. 88.

God. AUG. For it is shewn by the unchangeableness of the Divine sentence, that no aid of mercy can be rendered to men by the righteous, even though they should wish to give
it;

by which he reminds

us, that in this life

men

should

relieve those they can, since hereafter even if they be well received, they would not be able to give help to those they love.

may receive you into was not said of the proud and un everlasting habitations, merciful, but of those who have made to themselves friends by their works of mercy, whom the righteous receive,
not as
if

For that which was

written, that they

by

their

own power

benefitting them, but

by Divine

permission.

Then he said, I pray thee therefore, father, thou wouldest send him to my father s house that 28. For I have five brethren; that he may testify
27.
:

unto them, torment.


29.

lest

they also come into this place of


saith unto
;

Abraham

and the prophets


30.

let

him, They have Moses them hear them.

he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

And

VER. 27

31.

ST.

LUKE.

571

31.

And he

said unto him, If they hear not

Moses

and the prophets, neither will they be persuaded, though one rose from the dead.
GREG.

When the

rich

man
is

in flames found that all

hope was

Greg,

taken away from him, his he had left behind, as it

mind

turns to those relations

whom 4001^
thee Ev.

said,

Then said

he,

I pray

therefore, father Abraham, to send him to my father s house. AUG. He asks that Lazarus should be sent, because he felt Aug.

And as he himself unworthy to offer testimony to the truth. had not obtained even to be cooled for a little while, much less does he expect to be set free from hell for the preaching
of the truth.

CHRYS.

Now

mark

in the midst of his torments

does he keep

his perverseness; not even If to truth.

Abraham

is

father s house

thy father, how sayest thou, Send him to thy ? But thou hast not forgotten thy father, for
ruin.

he has been thy

GREG. The hearts of the wicked are sometimes by their Greg, own punishment taught the exercise of charity, but in vain ut
;

so that they indeed have an especial love to their own, who while attached to their sins did not love themselves. Hence
it

For I have Jive brethren, that he may testify to come into this place of torment. AMBROSE; But it is too late for the rich man to begin to be master, when he has no longer time for learning or GREG. And here we must remark what fearful Greg, teaching. u are heaped upon the rich man in flames. For in sufferings addition to his punishment, his knowledge and memory are He knew Lazarus whom he despised, he remem preserved. bered his brethren whom he left. For that sinners in punish ment may be still more punished, they both see the glory of those whom they had despised, and are harassed about the punishment of those whom they have unprofitably loved. But to the rich man seeking Lazarus to be sent to them,
follows,
lest

them,

they also

Abraham immediately answers, as follows, Abraham saith to him, They have Moses and the prophets, let them hear them. CHRYS. As if he said, Thy brethren are not so much thy
care
as

chrys.

c them, and appointed them teachers to admonish and urge them. But by Moses andLazaro.
s,

God

who

created

Co

"

572
the

GOSPEL ACCORDING TO

CHAP. XVI.

Prophets, he here means the Mosaic and prophetic AMBROSE; In this place our Lord most plainly writings.
declares the Old Testament to be the ground of faith, thwart ing the treachery of the Jews, and precluding the iniquity of Heretics.
Greg.
40.

GREO. But he who had despised the words of God, supposed


that his followers could not hear them.

And
from

Hence it is added, he said, Nat/, father Abraham, but if one (cent to them the dead they irould repent. For when he heard the

Scriptures he despised them, and thought them fables, and therefore according to what he felt himself, he judged the
Greg,
Ariima.

like of his brethren.

GREG. NYSS. But we


is

som ething

besides, that the soul of Lazarus

are also taught neither anxious

about present things, nor looks back to aught that it has left behind, but the rich man, (as it were caught by birdlime,) even after death is held down by his carnal life. For a man who
Greg,
ubi sup.

becomes altogether carnal in his heart, not even after he has GREG. put off his body is out of the reach of his passions. .nut soon the rich man is answered in the words or truth for it follows, And he said unto him, If they hear not Moses
-j-,

and

from

the prophets, neither will they believe though one rose the dead. For they who despise the words of the

Law, will find the commands of their Redeemer who rose from the dead, as they are more sublime, so much the more
difficult to fulfil.
Chrys.

CuRYS. But that it is true that he who hears not the no heed to the dead who rise again, the Jews have testified, who at one time indeed wished to kill Lazarus, but at another laid hands upon the Apostles, not withstanding that some had risen from the dead at the hour of the Cross. Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more wor thy of credit than all. For the Lord of Angels, the Lord as well of the living and the dead, is their author. But if God knew this that the dead rising again, profited the living, He would not have omitted it, seeing that He disposes all things for our advantage. Again, if the dead were often to rise And the devil again, this too would in time be disregarded.
Scriptures, takes

VKR. 27
also

31.

ST.

LUKK.

573

would

rection also

easily insinuate perverse doctrines, devising resur by means of his own instruments, not indeed

really raising up the deceased, but by certain delusions deceiving the sight of the beholders, or contriving, that is,

setting

up some to pretend death. AUG. But some one may say, If the dead have no care

for Aug.

the living,

ask Abraham, that he should send Lazarus to his five brethren? But because he said this, tuihathe rich did the rich

how did

man

man

therefore

know what

his

brethren were

doing, or what was their condition at that time? His care about the living was such that he might yet be altogether ignorant what they were doing, just as we care about the

dead, although we again the question

know nothing
occurs,

of what they do.

But

How

did

Moses and the prophets are here in also had he known that the rich man had lived in luxury, Not surely when these things but Lazarus in affliction. were going on in their lifetime, but at their death he might

Abraham know that their books? whence

know through Lazarus

telling him, that in order that might not which the prophet says Abraham heard us not. The be false dead might also hear something from the angels who are ever present at the things which are done here. They might also know some things which it was necessary for them to
;

i sa . cs,

10 -

have known, not only past, but also future, through the

Church of God. AUG. But these things may be so taken in allegory, that Aug. 86 by the rich man we understand the proud Jews ignorant of gJJ the righteousness of God, and going about to establish their q- 38. own. The purple and fine linen are the grandeur of the j 3.
revelation of the

^*"

kingdom.

(he says) shall be taken feasting is the boasting of the Law, in which they gloried, rather abusing it to swell their pride, than using it as the necessary means of salvation. the

And

kingdom of God

away from

you.

The sumptuous

But the beggar, by name Lazarus, which is interpreted assisted," signifies want as, for instance, some Gentile, or Publican, who is all the more relieved, as he presumes GKKG. Lazarus Greg. less on the abundance of his resources.
"

then

who
sins.

of sores, figuratively represents the Gentile people, in Horn. when turned to God, were not ashamed to confess their
full
v>

Their wound was in the skin.

For what

is

confession

574

GOSPEL ACCORDING TO

CHAP. XVI.

full

of sins but a certain bursting fortb of wounds. But Lazarus, of wounds, desired to be fed by the crumbs which fell
the rich

from

marts

table,

and no one gave

to

him ; because

that proud people disdained to admit any Gentile to the knowledge of the Law, and words flowed down to him from
Aug.
p*

AUG. But the fell from the table. which licked the poor man s sores are those most dogs wicked men who loved sin, who with a large tongue cease not to praise the evil works, which another loathes, groaning in himself, and confessing. GREG. Sometimes also in the
knowledge, as the crumbs
holy

Word by
That

dogs are understood preachers

according to

Ps. 68,

Vulg.

the tongue of thy dogs may be red by the very blood that, enemies ; for the tongue of dogs while it licks the thy wound heals it ; for holy teachers, when they instruct us in

wound.
carried

confession of sin, touch as it were by the tongue the soul s The rich man was buried in hell, but Lazarus was

by angels

into

Abraham s bosom,

that

is,

into that

come from says, Many the east and the west, and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven, but the children of the kingdom shall be cast into outer darkness. But being
secret rest of

which the truth

shall

afar off, the rich man lifted up his eyes to behold Lazarus, because the unbelievers while they suffer the sentence of their condemnation, lying in the deep, fix their eyes upon

certain of the faithful, abiding before the day of the last Judg ment in rest above them, whose bliss afterwards they would in no wise contemplate. But that which they behold is afar off, But he is for thither they cannot attain by their merits. described to burn chiefly in his tongue, because the un believing people held in their mouth the word of the Law,

which
then a
calls

in their

man

will

deeds they despised to keep. In that part have most burning wherein he most of all
to do.

shews he knew that which he refused

Now Abraham
delivers not

him

his son,
;

whom

at the

same time he

from torments

because the fathers of this unbelieving people, that many have gone aside from their faith, are observing not moved with any compassion to rescue them from torAug.
ffi

ments,

whom

nevertheless they recognise as sons.

AUG.

Ev. Hb.
ii.qu.39.

By says he has in his father s he means the Jews who were called five, because house,
the five brothers

whom he

VER. 27

31.

ST.

LUKE.

575

they were bound under the Law, which was given by Moses who wrote five books.

CHRYS. Or he had five brothers, that is, the five senses, to which he was before a slave, and therefore he could not love Those Lazarus because his brethren loved not poverty. brethren have sent thee into these torments, they cannot be saved unless they die otherwise it must needs be that the brethren dwell with their brother. But why seekest thou that I should send Lazarus? They have Moses and the Moses was the poor Lazarus who counted theHeb.ll, Prophets.
;

6 poverty of Christ greater than the riches of Pharaoh. Jere- j miah, cast into the dungeon, was fed on the bread of9.

But the prophets teach those brethren. those brethren cannot be saved unless some one rise from
affliction
;

and

all

the

dead.

For those brethren, before Christ was


to

risen,

brought

me

death

He

risen again.

my

For my hands handle Him.


fit

dead, but those brethren have eye sees Christ, my ear hears Him,
is

From what we have

said then,

determine the

place for Marcion and Manichrcus,

we who

See what Abraham says, If destroy the Old Testament. As though he said, iliey hear not Moses and the prophets. Thou doest well by expecting Him who is to rise again ;
but in them Christ speaks.
If thou wilt hear them, thou wilt

GREG. But the Jewish people, because they disdained to spiritually understand the words of Moses, did not come to Him of whom Moses had spoken. AMBROSE Or else, Lazarus is poor in this world, but rich
hear
also.
;

Him

to

God;
as

for

not

all

poverty

is

but

luxury disgraces Or is there any Apostolical man, poor in speech, poverty. but rich in faith, who keeps the true faith, requiring not the appendage of words. To such a one I liken him who oftto

riches,

holy, so

nor

all

riches

vile,

holiness

commends

times beaten by the Jews offered the be licked as it were by certain dogs.

wounds of

his

body

Blessed dogs, unto

whom

the dropping from such wounds so falls as to fill the mouth of those whose office it is to guard the And because house, preserve the flock, keep off the wolf the word is bread, our faith is of the word ; the crumbs are

heart and

as

it

were certain doctrines of the

faith, that is to say, the

mysteries of the Scriptures.

But the Arians, who court the

576

GOSPEL ACCORDING TO

ST.

LUKE.

CHAP. XVI.

alliance of regal

power that they may assail the truth of the do not they seem to you to be in purple and fine Church,
?

linen

And these, when they defend the counterfeit instead Rich heresy of the truth, abound in flowing discourses. has composed many Gospels, and poor faith has kept this
single Gospel,

which

it

had received.

Rich philosophy has

made

Do
Aug.
sup<

gods, the poor Church has known only one. not those riches seem to you to be poor, and that poverty
itself

many

to

be rich

AUG. Again

also that story

may be

so under-

stood, as that

we should

take Lazarus to

mean our Lord;

lying at the gate of the rich man, because he condescended to the proud ears of the Jews in the lowliness of His

from

incarnation; desiring to be fed from tlie crumbs which, fell the rich man s table, that is, seeking from them even

the least works of righteousness, which through pride they would not use for their own table, (that is, their own power,)

which works, although very slight and without the discipline of perseverance in a good life, sometimes at least they might do by chance, as crumbs frequently fall from the table.

The wounds

are the sufferings of our Lord, the dogs

who

licked them are the Gentiles, whom the Jews called unclean, and yet, with the sweetest odour of devotion, they lick the sufferings of our Lord in the Sacraments of His Body and

Blood throughout the whole world. Abraham s bosom is understood to be the hiding place of the Father, whither after His Passion our Lord rising again was taken up, whither

He was said to be carried by the angels, as it seems to me, because that reception by which Christ reached the Father s
secret place the angels
rest

announced

to

the disciples.

The

may be taken according to the former explanation, because that is well understood to be the Father s secret place, where even before the resurrection the souls of the righteous live with God.

CHAP. XVII.
1.

Then

but that

said he unto the disciples, It is impossible offences will come: but woe unto him,

through
2.

whom

they come
for

It

were better
his

hanged about

him that a millstone were neck, and he cast into the sea, than
little

that he should offend one of these

ones.

THEOPHYL.

Because the Pharisees were covetous and

railed against Christ

when He preached poverty, He put to them the parable of the rich man and Lazarus. Afterwards, in speaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed Then said he obstacles in the divine way. As it follows
;

unto his disciples. It is impossible but that offences will come,, that is, hindrances to a good life and which is

CYRIL; Now there are two kinds of pleasing to God. of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the
offences,

brethren.
that
is

For the inventions of heresies, and every word spoken against the truth, are obstructions to the glory of God. Such offences however do not seem to be men tioned here, but rather those which occur between friends

as strifes, slanders, and the like. Therefore adds afterwards, If thy brother trespass against thee, rebuke him. THEOPHYL. Or, He says that there must arise

and brethren,

He

many

obstacles to preaching

and

to the truth, as the Phari

sees hindered the preaching of Christ. it needs be that offences should come,

But some

ask, If

why does our Lord

rebuke the author of the offences

him through whom


VOL. in.

the;/

come.
2 p

for it follows, But woe 1o For whatsoever necessity

578
engenders
is

GOSPEL ACCORDING TO
pardonable,
or

CHAP. XVII.

deserving of pardon.
its

But

observe, that necessity itself derives

birth from free-will.

For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the con sequence of those things which are seen, that offences must
needs come; just as if a physician, seeing a man using an unwholesome diet, should say, Tt is impossible but that such a one should be sick. And therefore to him that causes
offences

He

denounces woe, and

threatens

punishment,

This is custom of the province of Palestine; spoken according for among the ancient Jews the punishment of those who were guilty of the greater crimes was that they should be sunk into the deep with a stone tied to them and in truth it were better for a guilty man to finish his bodily life by a punishment however barbarous, yet temporal, than
to the
;

saying, It were better for him that a mill-stone were about his neck, and he cast into the sea, 8$c. BEDE ;

hanged

for his
soul.

innocent brother

to

deserve the eternal death of his

Now
for

one
far

who can be offended is rightly called a little he who is great, whatsoever he is witness of, and howhe

As great soever his sufferings, swerves not from the faith. then as we can without sin, we ought to avoid giving
But if an offence is taken at offence to our neighbours. the truth, it is better to let the offence be, than that truth CHRYS. But by the punishment should be abandoned.
of the

man who

offends, learn the reward of

him who

saves.

For had not the salvation of one soul been of such exceed ing care to Christ, He would not threaten with such a punish

ment the
3.

offender.

Take heed

to yourselves

If thy brother tres


;

pass
4.

against thee, rebuke

him

and

if

he repent,

forgive him.

And

if

he trespass against thee seven times in a

day, and seven times in a day turn again to thee, thou shalt forgive him. saying, I repent
;

AMBROSE

After

the

parable of the rich

man who

is

tormented in punishment, Christ added a commandment to

VER.

3, 4.

ST.

LUKE.

579

who turn themselves from their one through despair should not be any trespasses, reclaimed from his fault and hence it is said, Take heed to THEOPHYL. As if He says, Offences must needs yourselves.
give forgiveness to those
lest
;

but it does not follow that you must perish, if only be on your guard as it need not that the sheep should you perish when the wolf comes, if the shepherd is watch

come

ing.

And

some

are incurable,

since there are great varieties of offenders, (for some are curable,) lie therefore adds,

If thy brother trespass against thee, rebuke him. AMBROSE ; That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraid
ing, to dishearten, nor an overlooking of faults, to invite to sin ; therefore it is said in another place, Tell him his fault Mat. 18,

between him and thee alone.

For better

is

a friendly cor
strikes

rection, than a quarrelsome accusation.

The one

moves his indignation. He man, is admonished will more likely be saved, because who he fears to be destroyed. For it is well that he who is corrected should believe you to be rather his friend than his enemy. For we more readily give ear to counsel than yield Fear is a weak preserver of consistency, but to injury. shame is an excellent master of duty. For he who fears is But He has well said, If he restrained, not amended. For it is not the same thing to sin trespass against thee. BEDE But we against God and to siri against man. must mark, that He does not bid us forgive every one who sins, but him only who repents of his sins. For by taking this course we may avoid offences, hurting no one, correcting the sinner with a righteous zeal, extending the bowels of mercy to the penitent. THEOPHYL. But some one may well ask, If when I have several times forgiven my brother he again trespass against me, what must I do with him ? In answer therefore to this question

shame

into a

the other

He
I

adds,

And

if

lie

trespass against Ihee seven times in


to thee, saying,

a day, and seven times in a day turn again


repent; forgive him. BEDE ; By using the

to the giving of pardon, but


all

assigns no bound us either to forgive For by seven sins, or always to forgive the penitent. 2 P 2

number seven He

commands

580

GOSPEL ACCORDING TO
is

CHAP. XVII.

the whole of any thing or time

AMBROSE

Or this number

is

used because

frequently represented. God rested on the

seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of

punishment be abated.
5.

And

the apostles said unto the Lord, Increase


the

our

faith.

ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou
6.

And

Lord

said, If

planted in the sea

and

it

should obey you.

THEOPHYL. The
certain arduous
fences, entreat

duties,

disciples hearing our Lord discoursing of such as poverty, and avoiding of


to

Him

increase their faith, that

so

they

to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through

might be able

Greg,
c>

2i.

guard against giving offences. Therefore it is said, And the Apostles said unto the Lord, Increase our faith. GREG. That is, that the faith which has already been received in its
faith to

Aug. de

beginning, might go on increasing more and more unto perfection. AUG. may indeed understand that they asked for the

We

Ev Hb^ i ncrease
qu. 39.

by which men believe in the things which there is further signified a faith in things, they see not; but whereby not with the words only, but the things themselves And this shall be, when the Wisdom of present, we believe.
f tnat faith

God, by

whom

all

things were made, shall reveal Himself

openly to His saints face to face. THEOFHYL. But our Lord told them that they asked well, and that they ought to believe stedfastly, forasmuch as faith could do many things ; and hence it follows, And the Lord

Chrys. Horn.

If ye had faith as a grain of mustard seed, 8fc. Two mighty acts are here brought together in the same sentence ; the transplanting of that which was rooted in the earth, and the planting thereof in the sea, (for what is ever planted in the waves ?) by which two things He declares the power of faith. CuRYS. He mentions the mustard seed, because, though sma ii i n size, it is mightier in power than all the others.
said,

Matt.

VER. 7

10.

ST.

LUKE.

581

implies then that the least part of faith can do great But though the Apostles did not transplant the things. mulberry tree, do not thou accuse them ; for our Lord said
not,

He

You

shall transplant, but,

You

shall

be able to trans
Horn.
ad
-

But they did not, because there was no need, seeing plant. But some one will ask, How that they did greater things. that it is the least part of faith which can does Christ say,

c or

c transplant a mulberry tree or a mountain, whereas Paul says must then it is all faith which moves mountains ? that

13 - 2

We

answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this,

but because this seemed a great thing to carnal count of the vastness of the body.

men on

ac

BEDE

Or our Lord here compares


it is

perfect faith to a grain

of mustard seed, because


in heart.

lowly in appearance, but fervid

But mystically by the mulberry tree, (whose fruit and branches are red with a blood-red colour,) is represented

the Gospel of the cross, which, through the faith of the Apostles being uprooted by the word of preaching from the Jewish nation, in which it was kept as it were in the
lineal stock,

Gentiles.

AMBROSE

was removed and planted in the sea of the Or this is said because faith keeps out
;

the unclean

spirit, especially

since the nature of the tree falls

in with this meaning. white in the blossom,

For the fruit of the mulberry is at first and being formed from thence grows

red,

transgression fallen

it gets ripe. The devil also having by from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odour of sin. CHRYS. The mulberry may be also compared

and blackens

as

to the devil, for as

by the leaves of the mulberry

tree certain

worms
this

are fed, so the devil, by the imaginations which pro ceed from him, is feeding for us a never dying worm ; but

mulberry tree faith is able plunge it into the deep.

to

pluck out of our souls, and

7. But which of you, having a servant plowing or feeding cattle, will unto him by and by, when say he is come from the field, Go and sit down to meat ?

8.

And

will

not rather say unto him,

Make

ready

582

GOSPEL ACCORDING TO
I

CHAP. XVII.

wherewith
till

may

sup, and gird thyself,


;

and serve me,

and afterward thou and drink ? 9. Doth he thank that servant because he did the I trow not. things that were commanded him ? 10. So likewise ye, when ye shall have done all
I

have eaten and drunken

shalt eat

those things which are unprofitable servants


:

commanded you, say, We are we have done that which was

our duty to do.

THEOPHYL. Because
it

faith

God s commandments, and


into the sin of pride.

makes its possessor a keeper of adorns him with wonderful works ;

would seem from thence that a man might thereby fall Our Lord therefore forewarned His
fit

Apostles by a
virtues, saying,

example, not to boast themselves in their


servant plowing,

But which of you having a


;

$c.
Aug. de

39.

AUG. Or else To the many who understand not this faith in tmt h already present, our Lord might seem not to have answered the petitions of His disciples. And there appears a difficulty in the connexion here, unless we suppose He meant the change from faith to faith, from that faith, namely, by which we serve God, to that whereby we enjoy Him. For then will our faith be increased when we first believe the word preached, next the reality present. But that joyful contemplation possesseth perfect peace, which is given unto us in the everlasting kingdom of God. And that perfect peace is the reward of those righteous labours, which are performed in the admin

^e

istration

of the Church.

Be

then the servant in the field


in this life either following

ploughing, or feeding, that


his

is,

worldly business, or serving foolish men, as it were cattle, he must after his labours return home, that is, be united to the Church.

BEDE; Or the servant departs from the field when giving up for a time his work of preaching, the teacher retires into his own conscience, pondering his own words or deeds within himself. To whom our Lord does not at once say, Go from this mortal life, and sit down to meat, that is, refresh thyself

VER. 7

10.

ST.

LUKE.
life.

583

in the everlasting resting-place of a blessed

AMBROSE;
first

For we know that no one


over.
sight.

sits

down

before he has

passed

Moses indeed

also passed over, that he might see a great Since then thon not only sayest to thy servant, Sit down

to meaty but requirest from him another service, so in this life the Lord does not put up with the performance of one work and

labour, because as long as

we

live

we ought always

to work.

ready wherewith I may sup, BEDE; He bids make ready where with he may sup, that is, after the labours of public discourse, He bids him humble himself in self-examination. With such But to gird one s self is a supper our Lord desires to be fed. to collect the mind which has been enfolded in the base coil
follows,

Therefore

it

And

will not rather say,

Make

of fluctuating thoughts, whereby

works are wont


garments does
up.

to
so,

be entangled.

steps in the cause of good For he who girds up his that in walking he may not be tripped
its

unto God, is to acknowledge that we have no strength without the help of His grace. AUG. While His servants also are ministering, that is, Aug. de uaes preaching the Gospel, our Lord is eating and drinking the

But

to minister

j*.

faith

and confession of the Gentiles.


shalt eat

It follows,
if

And

after-

sup.

ward thou
I

and

drink.

As

He

says, After that

have been delighted with the work of thy preaching, and refreshed myself with the choice food of thy compunction, then at length shalt thou go, and feast thyself everlastingly
is no more than the just of a master to require, as their bounden duty, right subjection from servants, adding, Doth he thank that servant because he did the things that were commanded him ? I trow

with the eternal banquet of wisdom. CYRIL; Our Lord teaches us that it

and proper

the disease of pride cut away. Why boastest thou thyself? Dost thou know that if thou payest not thy debt, danger is at hand, but if thou payest, thou doest nothing thankworthy? As St. Paul says, For though /iCor.9,
not.
is

Here then

preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea. woe is unto me if I preach not the Gospel. Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed
service, but

16 *

by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise

584

GOSPEL ACCORDING TO
requires from us that

CHAP. XVII.
wait

God

we should

His servants, but because


goodness,

He

is

merciful,

promises reward to them that of His loving-kindness far exceeds the labours of greatness
servants.

He

upon Him as and of great work, and the

His

AMBROSE; Boast not


good
done.
servant.

thyself then that thou hast been a

The

hast done what thou oughtest to have sun obeys, the moon submits herself, the angels are

Thou

subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise ye, when ye have done
all

good

things, say,
it

We

are unprofitable servants,


to do.

we have
Servants,

done that which


i

was our duty

BEDE;

Cor.

P St
?
18.

because bought with a price; unprofitable, for the Lord needeth not our good things, or because the sufferings of this present time are not worthy to be compared to the
I say,

Herein then is the glory which shall be revealed in us. faith of men, when having done all things which perfect
were commanded them, they acknowledge themselves to be
imperfect.

went to Jerusalem, that he passed through the midst of Samaria and


11.
it

And

came

to pass, as he

Galilee.
12.

And

as

he entered
ten

into

certain

village,

there

met him

men

that were lepers, which stood

afar off:
13.

And

they lifted up their voices, and said, Jesus,

Master, have mercy on us. 14. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came
to pass, that, as they went, they were cleansed. 15. And one of them, when he saw that he

was

healed, turned back, and with a loud voice glorified

God,
16. And fell down on his face at his him thanks: and he was a Samaritan. 17.
feet,

giving

And
?

cleansed

Jesus answering said, but where are the nine

Were
?

there not ten

VER. 11
18.

19.

ST.

LUKE.
to

585
give

There are not found that returned

glory to
19.
faith

God, save this stranger.


Arise,

hath

And he said unto him, made thee whole.

go thy way

thy

AMBROSE; After speaking the foregoing parable, our Lord TIT. BOST. saying, And it canfe censures the ungrateful to pass, shewing that the Samaritans were indeed well disposed
;

towards the mercies above mentioned, but the Jews not so. For there was enmity between the Jews and the Samaritans,

and

He

to allay this,

passed into the midst of both nations,

that he

might cement both into one new man. CYRIL; The Saviour next manifests His glory by drawing
faith.

over Israel to the

a certain

As it follows, And as he entered into met him ten men that were lepers, men who were banished from the towns and cities, and counted unclean, according to the rites of the Mosaic law.
village, there

They associated together from the sympathy they felt as partakers of the same calamity, and were waiting till Jesus passed, anxiously looking out to see Him approach.
Which stood afar off, for the Jewish law esteems leprosy unclean, whereas the law of the Gospel calls unclean
As
it is

TIT. BOST.

said,

not the outward, but the inward leprosy. THEOPHYL. They therefore stand afar off as

if

ashamed of

the uncleanness which was imputed to them, thinking that Christ would loathe them as others did. Thus they

stood afar

off,

For the Lord


truth.

but were made nigh unto Him by their prayers. is nigh unto all them that call upon him in p s
it

145,

they lifted up their voices, and said, Jesus, Master, have mercy upon us. TIT. BOST. They pronounce the name of Jesus, and gain to themselves
follows,

Therefore

And

13

the reality.
say,

For Jesus

is

by interpretation Saviour.

They

because they were sensible of His power, and sought neither for gold and silver, but that their bodies might put on again a healthful appearance. THEOriiYL. They do not merely supplicate or entreat Him as if He
us,
call Him Master or Lord, as if almost But He bids them shew they looked upon Him as God. themselves to the priests, as it follows, And when he saw

Have mercy upon

wen a man, but they


1

586

GOSPEL ACCORDING TO

CHAP. XVII.

For they them, he said, Go, shew yourselves unto the priests. were examined whether they were cleansed from their leprosy
or not.

CYRIL
fication.
priests^

The law also

ordered, that those

who were

cleansed

from leprosy should

offer sacrifice for the sake of their puri

THEOPHYL. Therefore in bidding them go to the he meant nothing more than that they were just about to be healed; and so it follows, And it came to pass that as CYRIL Whereby the Jewish they went they were healed. priests who were jealous of His glory might know that it was
;

by Christ granting them health that they were suddenly and miraculously healed. THEOPHYL. But out of the ten, the nine Israelites were ungrateful, whereas the Samaritan stranger returned and

up his voice in thanksgiving, as it follows, And one of them turned back, and with a loud voice glorified God. TIT. BOST. When he found that he was cleansed, he had boldness to draw near, as it follows, And fell do urn on his
lifted

face at his feet giving him thanks. Thus by his prostration and prayers shewing at once both his faith and his gratitude. It follows, And he was a Samaritan. THEOPHYL. We may gather from this that a man is not one whit hindered from pleasing God because he comes from a cursed race, only let him bear in his heart an honest purpose. Further, let not him that is born of saints boast himself, for the nine who were Israelites were ungrateful; and hence it follows, And
Jesus answering him said. Were there not ten cleansed? TIT. BOST. Wherein it is shewn, that strangers were more ready to
receive the faith, but Israel was slow to believe
follows,
;

and so

it

And

has made AUG. The lepers may be taken mystically for those who, navui g no knowledge of the true faith, profess various erroEv Mi For they do not conceal their ignorance, qu.40. neons doctrines.
Aug
de
it forth as the highest wisdom, making a vain show of it with boasting words. But since leprosy is a blemish in colour, when true things appear clumsily mixed up with

he said unto him, Arise, go thy way, thy faith thee whole.

but blazen

false in a single discourse or narration, as in the colour of

ing as

a single body, they represent a leprosy streaking and disfigur it were with true and false dyes the colour of the

VER. 11

19.

ST.

LUKE.

587

human

form.

Now these lepers must be


far

Church, that being as


loud shouts call

so put away from the removed as possible, they may with upon Christ. But by their calling Him
it

Teacher,

think

is

plainly implied that leprosy is truly

which the good teacher may wash away. Now we find that of those upon whom our Lord bestowed bodily mercies, not one did He send to the priests, save the lepers, for the Jewish priesthood was a figure of that All vices our Lord priesthood which is in the Church. corrects and heals by His own power working inwardly in the conscience, but the teaching of infusion by means of the Sacrament, or of catechizing by word of mouth, was And as they went, they were assigned to the Church.
the false doctrine

cleansed; just as the Gentiles to whom Peter came, having not yet received the sacrament of Baptism, whereby we come spiritually to the priests, are declared cleansed by the infu
sion of the

Holy
in

Spirit.

Whoever then

follows true

and

Church, pro fellowship claiming himself to be free from the confusion of lies, as it were a leprosy, yet still ungrateful to his Cleanser does not pros
trate

sound

doctrine

the

of the

himself with pious humility of thanksgiving,


of

is like

to
i,

they knew~Rom. Apostle says, 21 God, they glorified him not as God^ nor were thankful. Such then will remain in the ninth number as imperfect. For the

those

whom

the

that

when

nine need one, that by a certain form of unity they may be cemented together, in order to become ten. But he who gave

thanks was approved of as a type of the one only Church. And since these were Jews, they are declared to have lost through pride the kingdom of heaven, wherein most of
all

unity
is

is

preserved.

But the man who was a Samaritan,


"

guardian," giving back to Him by interpretation who gave it that which he had received, according to the Psalm, My strength trill I preserve for thee, has kept the Ps unity of the kingdom with humble devotion. BEDE; He 9fell upon his face, because he blushes with shame when he remembers the evils he had committed. And he is com manded to rise and walk, because he who, knowing his own weakness, lies lowly on the ground, is led to advance by the consolation of the divine word to mighty deeds. But if faith made him whole, who hurried himself back to give

which

59

588

GOSPEL ACCORDING TO

CHAP. XVII.

thanks, therefore does unbelief destroy those who have Where neglected to give glory to God for mercies received. fore that we ought to increase our faith by humility, as it is

declared in the former parable, so in this the actions themselves.

is it

exemplified in

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with
20.

observation

21. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
CYRIL; Because our Saviour, in His discourses which

He

addressed to others, spake often of the kingdom of God, the Pharisees derided Him ; hence it is said, And when he was

asked by the Pharisees when the kingdom of God should Before the kingdom come. As though they said tauntingly, of God come, which Thou speakest of, the death of the But our Lord testifying His patience, cross will be Thy when reviled reviles not again, but the rather because they
"

lot."

were evil, returns not a scornful answer; for it follows, He answered and said, The kingdom cometh not with observation; Seek not to know the time when the kingdom as if he says, For that time can be ob of heaven shall again be at hand.
"

served neither by

men

nor angels, not as the time of the Incar

nation which was proclaimed by the foretelling of Prophets and the heraldings of Angels." Wherefore He adds, Neither shall
they say,

Lo here!

or,

Lo

there

Or

else,

They

ask about the

kingdom of God, because, as is said below, they thought that on our Lord s coming into Jerusalem, the kingdom of God would be immediately manifested. Therefore our Lord answers, that the kingdom of God will not come with observ CYRIL Now it is only for the benefit of each indi ation.
;

vidual that

He

Greg.
lib.

dom of God is within you. ; vour own nearts to receive it.


fied

says that which follows, For behold the king that is, it rests with you and

de

by

faith

For every man who is justiand the grace of God, and adorned with virtues,

sec?"

may

obtain the

kingdom of heaven.

GREG. NYSS. Or,

per-

Deum.

VER.

2225.

ST.

LUKK.

58!)

haps, the kingdom of God being within us, means that joy that is implanted in our hearts by the Holy Spirit. For that
is, as it were, the image and pledge of the everlasting joy with which in the world to come the souls of the Saints

rejoice.

BEDE; Or the kingdom of God means that He Himself is placed in the midst of them, that is, reigning in their hearts by faith.
22.

And he

come, when

said unto the disciples, The days will shall desire to see one of the ye days of

the Son of man, and ye shall not see it. 23. And they shall say to you, See here; or, see there go not after them, nor follow them.
:

24. For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other so shall also the Son of man be part under heaven
;

in his day.

25.

But

first

must he

suffer

many

things,

and be

rejected of this generation.

CYRIL;
within you,
that being

When our Lord said, The kingdom of God is He would fain prepare His disciples for suffering,
made
strong they might be able
to enter the

kingdom His coming


will

of

therefore foretells to them, that before from heaven at the end of the world, persecution

God; He

break out upon them.

Hence

it

follow

s,

And

he said

unto the disciples, The days will come, $c. meaning that so terrible will be the persecution, that they would desire to see
is, of that time when they yet walked the Jews ofttimes beset Christ with re Truly proaches and insults, and sought to stone Him, and ofttimes would have hurled Him down from the mountain but even

one of His days, that


with Christ.

these

be looked upon as slight in comparison of greater evils that are to come. THEOPHYL. For their life was then without trouble, for Christ took care of them and But the time was coming when Christ protected them. should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they
to

seem

590

GOSPEL ACCORDING TO
first

CHAP.

XVII.

should long for the

time and

its

tranquillity.

BEDE;

Or,

by

the day of Christ

will come, and He no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnest ness of our longing, let us not vision to ourselves as though Hence it follows, And they shall say the day were at hand. EUSEB. As if he said, If at to you, Lo here! and, Lo there! the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Saviour, that suddenly the lustre of His coming shall fill the whole world; and so it For He follows, For as the lightning that lighteneth, fyc.

signifies His kingdom, which we hope rightly says, one day, because there shall

He

will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men

the radiance of His divinity.

BEDE; And he well says, that lighteneth out of the one part under heaven, because the judgment will be given under
the heaven, that
iThess.says, 4 ]^ clouds.
is,

in the midst of the air, as the

Apostle

We

shall be caught up together with them in the But if the Lord shall appear at the Judgment like

lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him ; we may also take this answer of our Lord to refer to
daily into His Church. For vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faith ful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world. CYRIL; Now His disciples supposed that He would go to Jerusalem, and would at once make a mani festation of the kingdom of God. To rid them therefore of this belief, He informs them that it became Him first to suffer the

His coming, whereby

He comes

ofttimes have heretics so

VER. 26

30.

ST.

LUKE.

51)1

Life-giving Passion, then to ascend to the Father and shine forth from above, that He might judge the world in
righteousness. Hence He adds, But first must he suffer many this generation. 1 /tiny.?, and be rejected of He means the generation not only of the Jews, but BEDE;

wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and But while He spake many things of His coming is rejected. in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His suffer ings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom,
also of all
to look without

alarm upon the horrors of death.


it

26.

And

as

was

in the

days of Noe, so shall

it

be also
27.

in the

days of the Son of man.

Tbey did eat, tbey drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed
them
all.
it

28. Likewise also as

was

in the

days of Lot; they


they

did eat, they drank, they bought, they sold, planted, they builded
;

29.
it

But the same day that Lot went out


fire
all.

of

Sodom

rained

and brimstone from heaven, and destroyed


shall
it

them
30.

Even thus
is

be in the day when the Son

of

man

revealed.

BEDE; The coining of our Lord, which He had compared


to lightning flying swiftly across the heavens,

He now

likens

to the

days of

Noah and

Lot, when

a sudden destruction

came

upon mankind. CIIRYS. For refusing to believe the words Chrys. of warning they were suddenly visited with a real punishment in / from God; but their unbelief proceeded from self-indulgence, 1 ad and softness of mind. For such as a man s wishes and inclinations are, will also be his expectations. Therefore

it

follows, they cat

and drank.

592

GOSPEL ACCORDING TO

CHAP. XVII.

AMBROSE; He rightly declares the deluge to have been caused by our sins, for God did not create evil, but our deservings found it out for themselves. Let it not however be
supposed that marriages, or again meat and drink, are con demned, seeing that by the one succession is sustained, by the other nature, but moderation is to be sought for in all things. For whatsoever is more than this is of evil. BEDE Now Noah builds the ark mystically. The Lord builds His Church of
;

Christ s faithful servants, by uniting them together in one, as smooth pieces of wood; and when it is perfectly finished, He enters it: as at the day of Judgment, He who ever dwells within His Church enlightens it with His visible presence. But while the ark is in building, the wicked flourish, when it
entered, they perish ; as they who revile the saints in their warfare here, shall when they are crowned hereafter be smitten with eternal condemnation.
is

EUSEB. Having used the example of the deluge, that no


one might expect a future deluge by water, our Lord
cites,

secondly, the example of Lot, to shew the manner of the destruction of the wicked, namely, that the wrath of God

would descend upon them by fire from heaven. BEDE; Passing by the unutterable wickedness of the Sodomites, He mentions only those which may be thought trifling offences, or none at all; that you may understand how
unlawful pleasures are punished, when lawful fearfully pleasures taken to excess receive for their reward fire and brimstone.

EUSEB. He does not say that fire came down from heaven upon the wicked Sodomites before that Lot went out from them, just as the deluge did not swallow up the inhabitants
of the earth before that

Noah entered the ark; for as long as dwelt with the wicked, God suspended His anger that they might not perish together with the sinners, but when He would destroy those, He withdrew the righ Noah and Lot
teous.

So

also at the

end of the world, the consummation

shall not come before all the just are separated from the wicked. who in the mean time though we see BEDE; For

He

Him

not yet sees

And He
all

things, shall then appear to judge all things. shall come especially at that time, when He shall see
all

who

are forgetful of

His judgments

in

bondage

to this

VER.

8133.

ST.

LUKE.

593

world.
shall

men become wanton,

THEOPHYL. For when Antichrist has come, then given up to abominable vices, as

the Apostle says, Lovers of pleasure rattier titan lovers of* Tim. God. For if Antichrist is the dwelling-place of every sin, what else will he then implant in the miserable race of men,

but what belongs to himself. the instances of the deluge

And

this our Lord implies by and the people of Sodom.

BEDE; Now
aside,
is

among
their

turning mystically, Lot, which is interpreted the people of the elect, who, while in Sodom, i. e. the wicked, live as strangers, to the utmost of
all their

power turning aside from


out,

when Lot went

Sodom

is

destroyed, for at the

the world, the angels shall go forth among the just, and cast them into a furnace of

But end of and sever the wicked from Matt,


wicked ways.
fire.

The 13

49>

fire and brimstone, however, which He relates to have rained from heaven, does not signify the flame itself of everlasting punishment, but the sudden coining of that day.

31. In that day, he which shall be upon the house top, and his stuff in the house, let him not come

down to take it away: and he that is in the field, let him likewise not return back. 32. Remember Lot s wife. 33. Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.
AMBROSE; Because good men must needs on account of
the wicked be sore vexed in this world, in order that they may receive a more plentiful reward in the world to come, they are here punished with certain remedies, as it is here

In that day, %c. that is, if a man goes up to the top of and rises to the summit of the highest virtues, let him not fall back to the grovelling business of this world. AUG. For he is on the housetop who, departing from carnal But things, breathes as it were the free air of a spiritual life. the vessels in the house are the carnal senses, which many using to discover truth which is only taken in by the intellect, have entirely missed it. Let the spiritual man then beware, lest in the day of tribulation he again take pleasure in the
said,

his house

VOL. in.

2 Q

6"94

GOSPEL ACCORDING TO
life

CHAP. XVII.

carnal

take

away

which is fed by the bodily senses, and descend to this world s vessels. It follows, And he that is in

the field , let him not return back; that is, He who labours in the Church, as Paul planting and Apollos watering, let

him not look back upon


renounced.

the worldly prospects which he has

relates all these things to have been by our Lord, with reference to the destruction of Jeru salem, that when the Romans came upon them, they who were on the housetop should not come down to take any

THEOPHYL. Matthew

said

thing, but fly at once, nor they that were in the field return home. And surely so it was at the taking of Jerusalem, and again will be at the coming of Antichrist, but much more
at the

completion of

all

things,

when

that intolerable de

struction shall

come.
will

EUSEB. He hereby implies that a persecution from the son of perdition upon Christ s faithful.

come
that

By

day then He means the time previous to the end of the world, in which let not him who is flying return, nor care to lose his goods, lest he imitate Lot s wife, who when she
fled out of the city of

Sodom, turning back,

died,

and be

came

a pillar of
;

salt.

Because thus she looked behind, she lost the For Satan is behind, behind also Sodom. gift Wherefore flee from intemperance, turn away from lust, for recollect, that he who turned not back to his old pursuits escaped, because he reached the mount; whereas she looking back to what was left behind, could not even by the aid of her husband reach the mount, but remained fixed. AUG. Lot s wife represents those who in time of trouble look back and turn aside from the hope of the divine promise, and hence she was made a pillar of salt as a warning to men not to do likewise, and to season as it were their hearts, lest they
of her nature.

AMBROSE

become corrupt. THEOPHYL. Next


seek,
fyc.

follows

as if

he

said,

Let no

the promise, Whosoever shall man in the persecutions of


life,

Antichrist seek to secure his

for

he

shall lose

it,

but

be expose never submitting himself to the tyrant from his love of life. CYRIL ; How a man may lose his own life to save it,

whoso
safe,

shall

himself to

trials

and death

shall

VER. 34
St.

37.

ST.

LUKK.

595
Gal. 5,

their flesh with the affections

Paul explains when he speaks of some who crucified and lusts, that is, with per

severance and devotion engaging in the conflict.

34.

men
35.

you, in that night there shall be two the one shall be taken, and the in one bed
I

tell

other shall be

left.
;

one

shall be grinding together the be taken, and the other left. the one shall 36. Two men shall be in the field
shall
;

Two women

be taken, and the other left. 37. And they answered and said unto him, Where, Lord ? And he said unto them, Wheresoever the

body

is,

thither will the eagles be gathered together.

BEDE ; Our Lord had just before said, that he who is in the field must not return back ; and lest this should seem to
have been spoken of those only who would openly retuni from the field, that is, who would publicly deny their Lord, He goes on to shew, that there are some who, while seeming
to turn
their

face forward, are yet in


;

their heart

looking

behind.
is

AMBROSE

He

rightly says, night, for Antichrist

the minds of

the hour of darkness, because he pours a dark cloud over men while he declares himself to be Christ.

But Christ as lightning shines brightly, that we may be able AUG. Or Aug. de to see in that night the glory of the resurrection. He says, in that night, meaning in that tribulation.

THEO-^*.|

PHYL. Or

He

teaches us the suddenness of Christ

coming,

qu. 41.

which we are told will be in the night. And having said that the rich can scarcely be saved, He shews that not all the rich perish, nor all the poor are saved. CYRIL For by the two men in one bed, He seems to denote the rich who repose themselves in worldly pleasures, for a bed is a sign of rest. But not all who abound in riches are wicked, but if one is good and elect in the faith, he will be taken, but
;

who is not so will be left. For when our Lord descends to judgment, He will send His Angels, who while they leave behind on the earth the rest to suffer punishment, 2 Q 2
another

596
will bring the
i

GOSPEL ACCORDING TO

CHAP. XVII.

Thess.

holy and righteous men to Him; according to the Apostle s words, We shall be caught up together in the clouds to meet Christ in the air. AMBROSE Or out of the
;

infirmity, one is left, that is, rejected, an other is taken up, that is, is caught to meet Christ in the air. By the two grinding together, he seems to imply the poor and

same bed of human

the oppressed.

To which

belongs what follows.

Two men

shall be in the field, difference. For some

no slight fyc. bear up against the burden nobly of poverty, leading a lowly but honest life, and these shall be taken up but the others are very active in wickedness, and they shall be left. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the
For in these there
is
;

soul

is

either the

shut up as in a bodily prison. And in this corn mill or the soul exposed to sin, like the synagogue

wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is
left

the soul which

But the holy Church, or not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the
because
its

flour dissatisfies.

is

heart.

Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wasteth away, the other of the inner man which is
renewed by the Sacrament. These are then the labourers in the field, the one of which by diligence brings forth good Or fruit, the other by idleness loses that which he has. those who are compared we may interpret to be two nations,
one of which being
ful is left.

faithful is taken, the other

being unfaith

Aug. de
ut sup!

AUG. Or there

The

first is

and busy
cerns.

men here represented. prefer their ease and quiet, not themselves in secular or ecclesiastical con
are three classes of

composed

of those

who

And

this quiet life of theirs is signified

by the bed.

embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them and he
class
;

The next

VEIL 34

37.

ST.

LUKE.

597

has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these matters he has represented them
as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who

labour in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of

men, of which the one abide in the Church and are taken AMBROSE For God is up, the other fall away and are left. not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the But the habit of living together quality of their actions.
;

does not equalize the merits of men, for not all accomplish what they attempt, but he only who shall persevere to the

end shall be saved. CYRIL When He said that some should be taken up, the disciples not unprofitably inquire, Where,
;

Lord? BEDE; Our Lord was asked two questions, where the good should be taken up, and where the bad left; He gave only one answer, and left the other to be understood, saying,
Wheresoever the body is, thither will the eagles be gathered CYRIL; As if He said, As when a dead body is together. thrown away, all the birds which feed on human flesh flock
so when the Son of man shall come, all the eagles, that the saints, shall haste to meet Him. AMBROSE ; For the is, souls of the righteous are likened to eagles, because they soar high and forsake the lower parts, and are said to live
to
it,

Now concerning the body, we can have no and above all if we remember that Joseph received doubt, the body from Pilate. And do not you see the eagles around Matt. the body are the women and Apostles gathered together 28 around our Lord s sepulchre ? Do not you see them then, when he shall come in the clouds, and every eye shall beholdRev. i, him ? But the body is that of which it was said, My j*ohn 6 Jiesh is meat indeed; and around this body are the eagles 55. which fly about on the wings of the Spirit, around it also And eagles which believe that Christ has come in the flesh. this body is the Church, in which by the grace of baptism we are renewed in the Spirit. EUSEB. Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who
to a great age.

598

GOSPEL ACCORDING TO

ST.

LUKE.

CHAP. XVII.

shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcase. Or by the eagles are

Aug.de the wicked.


l.S?c.7i

meant the avenging powers which shall fly about to torment AUG. Now these things which Luke has given
us

n a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards
i

spoken by our Lord, or he means us to understand that they were twice uttered by Him,

CHAP. XVIII.
1.

that
2.

And he spake a parable unto them to this men ought always to pray, and not to faint
:

end,
;

Saying, There was in a city a judge, which feared not God, neither regarded man
3.

And

there was a

widow

in that city;

came unto him, saying, Avenge me


versary.
4.

and she of mine ad

And

he would not for a while


I

but afterwards

he said within himself, Though


regard
5.

fear not

God, nor

man

Yet because
lest

avenge her, me.


6.

widow troubleth me, I will by her continual coming she weary


this

And

the Lord said,


shall not

Hear what the unjust judge


his

saith.
7.

And

God avenge

own

elect,

which

cry day and night unto him, though he bear long with them ?
8.
I
tell

Nevertheless

you that he will avenge them speedily. when the Son of man cometh, shall he
?

find faith on the earth

THEOPHYL. Our Lord having spoken of the trials and dangers which were coming, adds immediately afterward CHRYS. their remedy, namely, constant and earnest prayer. He who hath redeemed thee, hath shewn thee what He
would have thee do. He would have thee be instant in prayer, He would have thee ponder in thy heart the blessings

600
them

GOSPEL ACCORDING TO

CHAP. XVIII.

art praying for, He would have thee ask and receive what His goodness is longing to impart. He never refuses His blessings to them that pray, but rather stirs men up by His mercy not to faint in praying. Gladly accept the Lord s encouragement: be willing to do what He commands, not to do what He forbids. Lastly, consider what a blessed privi lege is granted thee, to talk with God in thy prayers, and

make known

in words, yet

all thy wants, while He though not His mercy, answers thee, for He despiseth by not petitions, He tires not but when thou art silent. BEDE; We should say that he is always praying, and

to

Him

faints not,

who

never

fails to

Or
45.

all

things

which

the

pray at the canonical hours. righteous man does and says

qu*.

AUG. towards God, are to be counted as praying. Lord utters His parables, either for the sake of the

Our

com

parison, as in the instance of the creditor, who when forgiving his two debtors all that they owed him was most loved by

him who owed him most

or on account of the contrast,

from which he draws his conclusion; as, for example, if God so clothe the grass of the field, which to-day is, and to

morrow
you,

is cast into the


little

ye of ward the case of the unjust judge.

oven, shall he not much more clothe So also here when he brings for faith.

THEOPHYL.

We

may

observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sin
ful
;

but when a

man becomes
there

reckless also of other

men, the
AUG.

burden of his
It follows,

sins is greatly increased.

And

was a widow in that


the

city.

The widow may be


appears
she
desolate

said to resemble

until

the

Church, which Lord shall come, who now

But in the following words, And saying, Avenge me, fyc. we are told the reason why the elect of God pray that they may be avenged; which we find also said of the martyrs in the
secretly watches over her.

came unto him,

Rev.

6,

Revelations of St. John, though at the same time we are very plainly reminded to pray for our enemies and perse
cutors.

This avenging
to

of

the righteous

then

we must

understand

be,

that

the

wicked

may

perish.

And

they perish in two ways, either by conversion to righte-

VER.

8.

ST.

LUKE.

001

ousness, or by punishment having lost the opportunity of conversion. Although, if all men were converted to God, there would still remain the devil to be condemned at the

end of the world. And since the righteous are longing for this end to come, they are not unreasonably said to desire
vengeance.

upon

us,

CYRIL; Or else; Whenever men inflict injury we must then think it a noble thing to be forgetful

but when they offend against the glory of God by taking up arms against the ministers of God s ordinance, we then approach God imploring His help, and loudly re
of the evil;

buking them who impugn His glory. AUG. If then with the most unjust judge, the perseverance Aug. ut of the suppliant at length prevailed even to the fulfilment of her desire, how much more confident ought they to feel who cease not to pray to God, the Fountain of justice and mercy?

And

so

it

follows.
if

And

the

Lord

said,

Hear what,

fyc.

THEOPHYL. As
defiled with
incline to

said, If perseverance could melt a judge every sin, how much more shall our prayers
!

He

But some mercy God the Father of all mercies have given a more subtle meaning to the parable, saying, that the widow is a soul that has put off the old man, (that is, the devil,) who is her adversary, because she approaches God,
the righteous Judge,
alone) nor regards man, for with

persons. Upon against the devil, God shews mercy, and is softened by her After having taught us that we must in the importunity.
last

neither fears (because He is God God there is no respect of the widow then, or soul ever supplicating Him

who

days resort to prayer because of the dangers that are coming, our Lord adds, Nevertheless, ichen the Son of man comeih, shall he Jind faith on the earth ? AUG. Our Lord Aug. speaks this of perfect faith, which is seldom found on earth. See how full the Church of God is; were there no faith, who would enter it? Were there perfect faith, who would not
(

move mountains?
appear that not so
in the

BEDE

When

form of the Son of man, so scarce

the Almighty Creator shall will the elect be,

much

others will hasten the world s


it

the cries of the faithful as the torpor of the fall. Our Lord speaks then as

He really is in doubt, but to re prove us; just as we sometimes, in a matter of certainty, might use the words of doubt, as, for instance, in chiding a servant,
were doubtfully, not that

602
"

GOSPEL ACCORDING TO
?"

CHAP. XVIII.

Aug.
sup<

Remember, am

this to shew, that

when

I not thy master AUG. Our Lord adds In order to faith fails, prayer dies.
faith,

pray then, we must have

and

that our faith

fail

not,

we

must pray.

Faith pours forth prayer, and the pouring forth

of the heart in prayer gives stedfastness to faith.

9.

And he spake
:

this

parable unto certain which

trusted in themselves that they were righteous, and despised others


into the temple to pray; the one a Pharisee, and the other a Publican. 1 1 The Pharisee stood and prayed thus with him
10.
.

Two men went up

self,

God,

thank thee, that

am

not as other

men

are, extortioners, unjust, adulterers, or

even as this

Publican.
12. I fast twice in the week, I give tithes of all

that

possess.

And the Publican, standing lift up so much as his eyes unto upon his breast, saying, God be
13.

would not heaven, but smote


afar
off,

merciful to

me

sinner.
14. I tell you, this

man went down


:

to his house

justified rather than the other exalteth himself shall be abased

for every
;

one that

and he that hum-

bleth himself shall be exalted.

Aug.
1
15>

AUG. Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride. THEOPHYL. Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a con
tempt of God;
for

when a man

ascribes the good he doth to

himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore
despise others,

He

puts forth a parable, to shew that righte

ousness, although

it

may

bring

man up

to

God, yet

if

he

is

VER.

914.

ST.

LUKE.

clothed with pride, casts him down to hell. GREEK Ex. To be Astediligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us

how we

should direct our prayers to Him, in order that our The Pharisee was condemned prayers may not be fruitless. because he prayed heedlessly. As it follows, The Pharisee
stood
"

THEOPHYL. It is said himself. For his very standing," to denote his haughty temper. He prayed BASIL; posture betokens his extreme pride.

and prayed with

"

Basil,
*"

with

himself,"

that

is,

not with God, his sin of pride sent

him c

back into himself. It follows, God, I thank thee. AUG. Aug. His fault was not that he gave God thanks, but that he 115 asked for nothing further. Because thou art full and thou hast no need to say, Forgive us our debts. aboundest, What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks ? Let those hear who say, God has made me man, I made O worse and more hateful than the myself righteous.
"

Pharisee,

thanks to

who God

proudly called himself righteous, yet gave


that he

was

so.

Observe the order of the Pharisee s prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men
are.
for

THEOPHYL.

AUG. He might at least have said, as what does he mean by other men," but all self? I am righteous, he says, the rest GREG. There are different shapes in which
"

many
are

men;"

Aug.
ut

"

besides himsinners."

"

the pride of Greg, 3 Ior self-confident men presents itself; when they imagine that g 6^ either the good in them is of themselves ; or when believing it
is

own merits

given them from above, that they have received it for their or at any rate when they boast that they have that ;

which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself AUG. See how he Aug. especially the merit of good works. derives from the Publican near him a fresh occasion for^
pride.
"

this Publican; as if he says, one of the others." CHRYS. To despise the whole race of man was not enough Chrys. for him; he must yet attack the Publican. He would have de Pcen. ? l?
It follows,

Or even as
is

I stand alone,

he

>2

604
sinned, yet far less

GOSPEL ACCORDING TO
if

CHAP. XVIII.

one word he both


Horn.
3.

assails the absent,

he had spared the Publican, but now in and inflicts a wound on

at

Basil,

"

To give thanks is not to heap represent. proaches on others. When thou returnest thanks to God, let Him be all in all to thee. Turn not thy thoughts to men, nor condemn thy neighbour. BASIL; The difference between the proud man and the scorner is in the outward
him who was
form alone.

The one

is

engaged in reviling others, the

other in presumptuously extolling himself. CHRYS. He who rails at others does much harm both to himself and others.
First, those

they are

who hear him are rendered worse, made glad in finding one as guilty as

for if sinners

righteous, they are exalted, being led

think more highly of themselves. Church suffers for those who hear
;

themselves, if the sins of others to by Secondly, the body of the

him

are not all content to

blame the

guilty only, but

to fasten the

reproach also on the

Christian religion. Thirdly, the glory of God is evil spoken of; for as our well-doing makes the name of God to be glorified,
so our sins cause

of reproach

is

it to be blasphemed. Fourthly, the object confounded and becomes more reckless and

immoveable.

Fifthly,

the

ruler is himself

made

liable to

punishment
to

for uttering things

THEOPHYL. It do good; and so

which are not seemly. becomes us not only to shun evil, but also
after

having said,

I am

not as other

men

are, extortioners, unjust, adulterers, he adds something by Sabba- way of contrast, Ifast twice in a iveek. They called the week
tho

The Pharisees fasted the Sabbath, from the last day of rest. the second and fifth day. He therefore set fasting upon
is born of luxury but he opposed the payment of tithes; as it follows, / give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that GREG. So it was pride that I even give up what is my own. laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are

against the passion of adultery, for lust

to the extortioners

and

usurists

Greg.
r

c 21

all

the

the other fortifications, as long as there enemy has left defenceless.

is

one place which

nothing of God.

his words, you will find that he asked goes up indeed to pray, but instead of asking God, praises himself, and even insults him that asked.

AUG. If you look into

He

VER.

914.
off, is

ST.

LUKE.

605

The Publican, on
conscience afar

the other hand, driven by his stricken by his piety brought near. THEOPHYL.

Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up
heaven, thinking unworthy of the heavenly which had loved to gaze upon and wander after He also smote his breast, striking it as it earthly things. were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be
his

eyes to

vision those

reconciled to him, as

it follows, saying, God, be merciful. CHKYS. He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against thee every door of access to God. AUG. Why then marvel ye, whether God pardons, since Aug.

Pie himself acknowledges ft

it.

The Publican
the
is

stood afar

off, ?f!! 115.

Lord was nigh unto him, on high, yet hath he regard to the loioly. He lifted not so much as his eyes to heaven ; that he might be looked upon, he looked not himself. Con science weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. Thou hast heard the accu sation of the proud, thou hast heard the humble confession of
yet drew near to God.

And

and heard him, For the Lord

the accused.

say unto you, this than the other.

Hear now the sentence of the Judge; Verily I man went down to his house justified rather

CHKYS. This parable represents to us two chariots on the race Chrys. In one of the cha- D e iNa t course, each with two charioteers in it. riots it places righteousness with pride, in the other sin and Horn. 5.
.

humility.

You

ousness, not by

see the chariot of sin outstrip that of righte its own strength but by the excellence of

is defeated not it, but the other by but by the weight and swelling of pride. righteousness, For as humility by its own elasticity rises above the weight

humility combined with

of pride, and leaping up reaches to God, so pride by

its

fi06

GOSPEL ACCORDING TO

CHAP. XVTII.

great weight easily depresses righteousness. Although there fore thou art earnest and constant in well doing, yet thinkest thou mayest boast thyself, thou art altogether devoid of the
fruits of prayer.

But thou

that bearest a thousand loads of

Chrys.

guilt on thy conscience, and only thinkest this thing of thyself that thou art the lowest of all men, shalt gain much confidence before God. And He then goes on to assign the reason of His For every one who exalteth himself shall be sentence. and he that humbleth himself shall be exalted. The abased,

PS
142
Ps. si, 17

wor(i humility has various meanings. There is the humility humble and contrite heart, O God, thou wilt of virtue, as, not despise. There is also a humility arising from sorrows, as,

Ps. 142,

He

has humbled my life upon the earth. There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who
grovel in riches and power, and count

Basil.
2. 12.

them great things? possible to be honourably elated when your thoughts indeed are not lowly, but your mind by This loftiness of greatness of soul is lifted up towards virtue.
BASIL
;

In like manner

it is

mind is seen in a cheerfulness amidst sorrow ; or a kind of noble dauntlessness in trouble a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered
;

of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from
dropsy.
Chrys.
e

Prof.

Ev

CHRYS. This inflation of pride can cast down even from heaven the man that taketh not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Pa
radise before the Apostles
spiritual
;

the other entered even into the

powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you

add
of

to

it

God

in the

righteousness ? It will stand by the judgment-seat midst of the angels with great boldness. More

over if pride joined to righteousness had power to depress it, unto what a hell will it thrust men when added to sin ? This I say not that we should neglect righteousness, but that we should avoid pride. THEOPHYL. But should any one per-

VER.

1517.
is

ST. I.UKK.

<>07

chance marvel that the Pharisee


his

for uttering a few

words in

own

praise
is

condemned, while Job, though he poured


I

forth

many,

crowned,

answer, that the Pharisee spoke

same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not
these at the
fall

away from the path of virtue.


;

Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance

BEDE

from

God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.
they brought unto him also infants, that he would touch them: but when his disciples saw it,
15.

And

they rebuked them. 16. But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid

kingdom of God. 17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in
:

them not

for of

such

is

the

no wise enter therein.


THEOPHYL.
After what

He had

said, our

Lord teaches us
does not turn

a lesson of humility by His

own example; He

are brought to Him, but gra AUG. To whom are they brought to Aug. ciously receives them. be touched, but to the Saviour? And as being the Saviour if*

away

the

little

children

who

they are presented to Him to be saved, who came to save that which was lost. But with regard to these innocents, when were they lost? The Apostle says. By one man sin entered Rom. into the world. Let then the little children come as the sick 12 to a physician, the lost to their Redeemer. AMBROSE It may be thought strange by some that the disci
;

5,

ples wished to prevent the little children from coming to our Lord, as it is said, when they saw it, they rebuked them. But

we must understand in this either a mystery, or the effect of For they did it not from envy or harsh their love to Him.

608

GOSPEL ACCORDING TO

CHAP. XVIII.

feeling towards the children, but they manifested a holy zeal in their Lord s service, that he might not be pressed by the

crowds.
is

Our own

interest

threatened to God.

must be given up where an injury But we may understand the mystery


be
first

of

to be, that they desired the Jewish people to whom they were according to the flesh.

saved,

the mystery, that to both nations the be made, (for they entreated for the Canaanitish woman,) but perhaps they were still ignorant of the order. It follows, But Jesus called them unto Mm, and said, Suffer little children, fyc. One age is not preferred to another, else it were hurtful to grow up. But why does He say that children are fitter for the kingdom of heaven ? It is because
call

They knew indeed


was
to

they are ignorant of guile, are incapable of theft, dare not return a blow, are unconscious of lust, have no desire for But to be ignorant of these wealth, honours, or ambition.
things
is not virtue, \ve must also despise them. For virtue consists not in our inability to sin, but in our unwillingness. Childhood then is not meant here, but that goodness which

rivals the simplicity of childhood.


"

BEDE

Hence our Lord

of these," to shew that to pointedly says, of such, not not to age, is the kingdom given, and to such as character,

Isai. 9,
i

pet 2

have a childlike innocence and simplicity is the promise of AMBROSE Lastly, our Saviour expressed this the reward. when He said, Verily I say unto you, Whosoever will not receive the kingdom of God as a little child, S$c. What child were Christ s Apostles to imitate but Him of whom Esaias speaks, Unto us a Child is given? Who when He wa8 rev ^ e ^ reviled not again. So that there is in childhood
;

Basil,

a certain venerable antiquity, and in old age a childlike shall receive the kingdom of God innocence. BASIL ;

We

Gg

Brev ad int. 21 ^

towards our Lord s teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learn
as a c
ing.

^d if we are disposed

THEOPHYL. The wise men of the Gentiles

therefore

seek for wisdom in a mystery, which is the kingdom of God, and will not receive this without the evidence of logical proof, are rightly shut out from this kingdom.

who

VER. 18

23.

ST.

LUKE-

609

18.

And

a certain ruler asked him, saying,


shall I

Good

do to inherit eternal life ? 19. And Jesus said unto him, Why callest thou me good ? none is good, save one, that is, God.
Master, what

Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
20. 21.

And he

said, All these

have

kept from

my
said

youth up.
22. Now when Jesus heard these things, he unto him, Yet lackest thou one thing sell all thou hast, and distribute unto the poor, and and come, follow shalt have treasure in heaven
: :

that

thou

me.

23.
ful
:

And when he heard


he was very
rich.

this,

he was very sorrow

for

BEDE;

certain ruler having heard our


little

Lord

say, that

Him to explain to him not by parable but openly by what works he may merit to obtain
AMBROSE That ruler tempting Him said, Good eternal life. Master, he ought to have said, Good God. For although
;

only those who would be like kingdom of heaven, entreats

children should enter the

goodness exists in divinity and divinity in goodness, yet by adding Good Master, he uses good only in part, not in the whole. For God is good altogether, man partially. CYRIL;

Now

he thought to detect Christ in blaming the law of Moses, while He introduced His own commands. He went then to the Master, and calling Him good, says that he wishes to be taught by Him, for he sought to tempt Him.

But He who
fitly

takes the wise in their craftiness answers

him

as follows, Wlnj callest thou me good? there is none AMBROSE; He does not deny that He good, save God alone.
is full

good, but points to God. None is good then except he be of goodness. But should it strike any one that it is said,
is

none

Son

is

good, let this also strike him, save God, and if the not excepted from God, surely neither is Christ
is

excepted from good. For how is He not good who from good ? A good tree brings forth good fruits.
VOL. in.

born
is Matt. 7, 17 -

How

2 R

610

GOSPEL ACCORDING TO

CHAP. XVIII.

He not good, seeing that the substance of His goodness which He took unto Him from the Father has not degenerated in the
Ps. 148,

Son which did not degenerate


he says, shall lead
Spirit is

in the Spirit.

me

good who
It.

into a land of uprightness. received from the Son, verily


it

Thy good spirit, But if the

He

also is

good who gave

Because then

was a lawyer who tempted

Him,

as is plainly
is

shewn

in another book,

He

therefore well

said, None good, save God, that He might remind him that Deut. 6, it was written, Thou shalt not tempt the Lord thy God, but thanks to the Lord that He is good. Pt.il 8. ne tne ra ther gives
Chrys.

CnRYS.

Or

else;

I shall not hesitate to call this ruler

C3Tn
Matt
-

with this Christ reproaches him, but I say not a tempter. TIT. BOST. When he says then, Good that he was Master, what shall I do to inherit eternal life? it is the same
covetous, for
as if he says,
to

Thou
I

art

good
far

vouchsafe

me

then an answer

my

question.

am

learned in the Old Testament, but I

see in

Thee something

more

excellent.

For Thou makest

no earthly promises, but preachest the kingdom of heaven. Tell me then, what shall I do to inherit eternal life ? The

way

Saviour then considering his meaning, because faith is the to good works, passes over the question he asked, and

leads

him

to the

a
physician,

What

knowledge of faith ; as if a man was to ask a and he was to shew him shall I eat
?"

what ought to go before his food. And then He sends him to His Father, saying, Why callest thou me good? not that He was not good, for He was the good branch from the good AUG. It may Aug. de tree, or the good Son of the good Father. in Matthew is different, where it EvTib. seem that the account given ii.qu.63. i s sa i c] Why askest thou me of good?" which might apply better to the question which he asked, What good shall I do? 10. In this place he both calls Him good, and asks the question about good. It will be best then to understand both to have
"

been

said,

Why
?

callest thou

me

of good former.

though the

latter

me good? and, Why askest thou may rather be implied in the

TIT. BOST. After instructing him in the knowledge of the faith, He adds, TJiou knowest the commandments. As though

and then will it be time to seek what thou askest. CYRIL But the ruler expected to hear Christ say, Forsake the commandments of Moses, and listen to Mine.
;

He said, Know God first,

VER. 18

23.

ST.

LUKE.

Gil

Whereas
not
kill,
first

law

He sends him to the former; as it follows, Thou shall Thou shall not commit adultery. THEOPHYL. The forbids those things to which we are most prone, as
is

adultery for instance, the incitement to which

within us,

and murder, because rage is a great and But theft and bearing false witness are sins savage monster. which men seldom fall into. And besides, the former also are the more grievous sins, therefore He places theft and bearing false witness in the second place, as both less com mon, and of less weight than the other. BASIL; Now we Basil. must not understand by thieves, only such as cut strips off 23. hides, or commit robberies in the baths. But all such also as,

and of our nature

p<

when appointed

leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions. TIT. BOST. But you may observe that

if

commandments consist in not doing certain things; that thou hast not committed adultery, thou art chaste if thou stealest not, honestly disposed; if thou bearest not false
these
;

witness, truth-telling.

Virtue then

we

see

is

rendered easy

through the goodness of the Lawgiver. avoiding of evil, not practising of good.

For

He

speaks of
cessation

And any

from action

is

easier than

any actual work.

THEOPHYL. Because

sin against parents, although a great

crime, very rarely happens, He places it last of all, Honour AMBROSE ; Honour is concerned not thy father and mother.

only with paying respect, but also with giving bountifully. For it is honouring to reward deserts. Feed thy father, feed

thy mother, and when thou hast fed them thou hast not re quited all the pangs and agony thy mother underwent for thee.

To
art.

the one thou owest

all

thou hast, to the other

all

thou

What

whom

a condemnation, should the Church feed those thou art able to feed! But it may be said, What I was

going to bestow upon my parents, I prefer to give to the Church. God seeks not a gift which will starve thy parents, but the Scripture says as well that parents are to be fed,
as that they are to be left for the love of a devout mind.
It follows,

God

sake, should they check

And he

my

youth up.

JEROME

he had

fulfilled that

have I kept from The young man speaks false, for if Hier. which was afterwards placed among the
said. All these things
;

2 R 2

GOSPEL ACCORDING TO

CHAP. XVIII.

commandments, Thou shall love thy neighbour as thyself, how was it that when he heard, Go and sell all that thou hast, and give to the poor, he went away sorrowful? BEDE; Or we must not think him to have lied, but to have avowed that he had lived honestly, that is, at least in outward
Mark
things, else

Mark could never have

said,

And

Jesus seeing

him, loved him. TIT. BOST. Our Lord next declares, that though a man has kept the old covenant, he is not perfect, since he lacks
to follow Christ.

thou hast,
eternal

Thou yet lackest one thing, Sell all that As if He says, Thou askest how to possess fyc. life; scatter thy goods among the poor, and thou
it.

shalt obtain
Athan.
de sua
fuga.

little

thing

is

that thou spendest, thou

receivest great things.

world,

ATHAN. For when we despise the we must not imagine we have resigned any thing great,

for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the whole earth, yet still it would be nothing worth in

comparison of the kingdom of heaven.


wishes to be perfect must
only, as
sell all that

BEDE; Whoever then


he hath, not a part

Basil,

Ananias and Sapphira did, but the whole. THEOPHYL. Hence when he says, All that thou hast, He inculcates the most complete poverty. For if there is any thing left over or remaining to thee, thou art its slave. BASIL; He does
us to sell our goods, because they are by nature evil, tnen they wou id no t be God s creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one condemned for possessing them, but for
riot tell

Brev.
int.

92.

for

abusing them.

according to
Chrys.

God

22Tri i ad Cor.
Basil.

the kingdom. w ^tnout our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers.

And thus it is, that to lay out our goods s command both blots out sins, and bestows CHRYS. God might indeed feed the poor

BASIL; When our Lord says, Give to the poor, it becomes Ss^iS a man no l n g er to De careless, but diligently to dispose of all 3. ad int. things, first of all by himself if in any measure he is able, if not, by those who are known to be faithful, and prudent in Jerem. their management; for cursed is he who doeth the work CHRYS. But it is asked, how does the Lord negligently. f Chrys. Horn. Christ acknowledge the giving all things to the poor to be
ad Cor.

VER. 24

30,

ST.

LUKE.

613

without perfection, whereas St. Paul declares this very thing Their harmony is shewn in the words to be imperfect. charity

which succeed,
from love.
disciples,

me, which betokens it to be that ye are my John 3o have love one toward another. THEOPHYL. 13) if ye

And come, follow


all

For herein shall

men know

Together with poverty must exist all the other virtues, therefore He says, Come, follow me, that is, In all other things be My disciples, be always following Me.

CYRIL; The ruler was not able to contain the new word, but being like an old bottle, burst with sorrow. BASIL; The merchant when he goes to the market, is not loth part with all that he has, in order to obtain what he requires,
but thou art grieved at giving mere dust and ashes that thou
inayest gain everlasting bliss.

Basil.

24.
ful,

And

he said,

\vhen Jesus saw that he was very sorrow How hardly shall they that have riches

enter into the


25. For

kingdom

of

God

it is

needle
26.

eye, than for a rich kingdom of God.


s

easier for a camel to go through a man to enter into the

And

they that heard

it

said,

Who

then can be

saved?
with

And he said, The things which are impossible men are possible with God. 28. Then Peter said, Lo, we have left all, and
27. 29.

followed thee.

And he
is

said

you, There

no

man

unto them, Verily I say unto that hath left house, or parents,

or brethren, or wife, or children, for the

kingdom of

God s
30.

sake,

Who

shall

not receive manifold more in this

present time, arid in the world to


lasting.

come

life

ever

sorrowful

THEOPHYL. Our Lord, seeing when it was told him

that

the

rich

man was

marvelled, saying, How hardly shall they that have riches vnter into the kingdom of God! He says not, It is impossible

to surrender his riches,

614
for

GOSPEL ACCORDING TO

CHAP. XVIII.

but it is difficult. For they might through an heavenly reward, but it is a hard thing, seeing that riches are more tenacious than birdlime, and hardly is the soul ever plucked away, that is once seized by
to enter,
their riches reap

them

It is easier them. But he next speaks of it as impossible. for a camel to go through a needless eye. The word in the Greek answers equally to the animal called the camel, and to a cable, or ship rope. However we may understand it, is implied. What must we say then ? First of all impossibility that the thing is positively true, for we must remember that

the rich

The
Chrys.
24. in
i

rich

steward
care
for

man differs from the steward, or dispenser of riches. man is he who reserves his riches to himself, the or dispenser one who holds them entrusted to his
the benefit of others.

CHRYS. Abraham indeed

ad Cor.

possessed wealth for the poor. And all they who righteously p ossess j^ spend it as receiving it from God, according to the divine command, while those who have acquired wealth

Horn,
Joan!

an ungodly way, are ungodly in their use of it; whether it on harlots or parasites, or hiding it in the ground, but sparing nothing for the poor. He does not then forbid men to be rich, but to be the slaves of their He would have us use them as necessary, not keep riches.
in

in squandering

guard over them.


to dispense.

Had

It is of a servant to guard, of a he wished to preserve them,


left

master

He would
remain in

never have given them to men, but


the earth.

them

to

THEOPHYL. Again, observe that He says, a rich man can not possibly be saved, but one who possesses riches hardly; as if he said, The rich man who has been taken captive by his riches, and is a slave to them, shall not be saved; but
he who possesses or is the master of them shall with difficulty be saved, because of human infirmity. For the devil is ever
trying to

make our

foot slip as long as

we possess

riches,

and
Chrys.
is

it is

a hard matter to escape his wiles.

Poverty therefore

Horn.
Matt,

a blessing, and as it were free from temptation. CHRYS. There is no profit in riches while the soul suffers poverty, no hurt in poverty, while the soul abounds in wealth. But if the sign of a man waxing rich is to be in need of nothing, and of becoming poor to be in want, it is plain that the poorer a man is, the richer he grows. For it is far easier for one

VER. 24

30.

ST.

LUKE.

615

Nor again in poverty to despise wealth, than for the rich. is avarice wont to be satisfied by having more, for thereby
are

only the more inflamed, just as a fire spreads, Those which seem to be it has to feed upon. the evils of poverty, it has in common with riches, but the
the

men

more

"

AUG. The name of Aug. de of riches are peculiar to them. rich" he here gives to one who covets temporal things, and Evang. To such rich men are opposed the boasts himself in them.
evils
llb<
"

poor in

spirit,
it is

of

whom

is

the

kingdom

of heaven.

Now

c.

42.

mystically

easier for Christ to suffer for the lovers of this

world, than for the lovers of this world to be converted to For by the name of a camel He would represent Christ.

Himself: for He voluntarily humbled Himself to bear the burdens of our infirmity. By the needle He signifies sharp
piercings, and thereby the pangs received in His Passion, but by the form of the needle He describes the straitening of the Passion. CHRYS. These weighty words so far exceeded Chr y s

the capacity of the disciples, that

when they heard them, 63.

in
*

then can be saved? not that they feared for Matt AUG. Seeing that Aug. themselves, but for the whole world. there is an incomparably greater number of poor which

they asked,

Who

might be saved by forsaking their riches, they understood that all who love riches, even though they cannot obtain them, were to be counted among the number of the rich. It follows, And he said to them, The things which are impossible with men are possible with God, which must not be taken as if a rich man with covetousness and pride might enter into the kingdom of God, but that it is possible with God for a man to be converted from covetousness and pride, to charity and THEOPHYL. With men therefore whose thoughts humility.
creep earthward, salvation
is

impossible, but with

God

it is

For when man shall have God for his counsellor, possible. and shall have received the righteousness of God and His teaching concerning poverty, as well as have invoked His
aid, this shall

be possible
rich

to

him.

has despised many things will a reward, but he who possessing little resigns naturally expect what he has, may fairly ask what there is in store for him; as
it

CYRIL; The

man who

follows,

Then Peter
shall

adds,

What

said, Lo, we have left all. we have therefore? BEDE; As

if

Matthew he says, ?Jat


^
1

jj

2>

V {

616

GOSPEL ACCORDING TO

CHAP. XVIII.

have done what Thou commandedst us, what reward then Thou give us? And because it is not enough to have left all things, he adds that which made it perfect, saying, And have followed thee. CYRIL; It was necessary to say this, because those who forsake a few things, as far as regards their motives and obedience, are weighed in the same balance
wilt

We

with the rich,

who have

forsaken

all,

inasmuch as they act

from the
all

like affections, in voluntarily

making a surrender of

that they possess. unto you, there is no

not receive

And therefore it follows, Verily I say man that hath left house, fyc. who shall manifold more, fyc. He inspires all who hear

Him with the most joyful hopes, confirming His promises to them with an oath, beginning His declaration with Verily. For when the divine teaching invites the world to the faith of Christ, some perhaps regarding their unbelieving parents are unwilling to distress them by coming to the faith, and have the like respect of others of their relations while some again forsake their father and mother, and hold lightly the love of
;

their

whole kindred in comparison of the love of Christ.


in seeking the
affections,

BEDE; The sense then is this; He who kingdom of God has despised all earthly
trampled under foot
all riches, pleasures,

has

and smiles of the

world, shall receive far greater in the present time. Upon the ground of this declaration, some of the Jews build up the fable of a millennium after the resurrection of the just,

when all things which we have given up for God s sake shall be restored with manifold interest, and eternal life be granted. Nor do they from their ignorance seem to be aware, that even
other things there might be a fit promise of restoration, in the matter of wives, who might be according to some yet
if in

Evangelists an hundred fold, it would be manifestly shock ing, especially since our Lord declares that in the resurrec

no marrying. And according to Mark, those which have been given up, He declares shall be re things ceived at this time with persecutions, which these Jews assert will be absent for a thousand years. CYRIL; This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as
tion there will be

the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where.

We

VER. 31

34.

ST. LUKE.

617

If a man has left his home, he an abiding place above. If his father, he shall have a Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget If a mother, he shall find the heavenly spiritual offspring. From brethren and sisters Jerusalem, who is our mother. also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.

then shall be like to them.

shall receive

Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all
31.

things that are written by the prophets concern ing the Son of man shall be accomplished. 32. For he shall be delivered unto the Gentiles,

and

shall be

mocked, and

spitefully entreated,

and
to

spitted on: 33. And they shall scourge him, and put death and the third day be shall rise again.
:

him

34.

And

and

this

they understood none of these things saying was hid from them, neither knew they
:

the things which were spoken.

GREG. The Saviour foreseeing that the hearts of His discipies would be troubled at His Passion, tells them long beforehand both the suffering of His Passion and the glory of His Resurrection. BEDE; And knowing that there would arise
the
certain heretics, saying, that Christ taught things contrary to Law and the Prophets, He shews already that the voices

Greg,

fo^*.

of the Prophets had proclaimed the accomplishment of His Passion, and the glory which should follow. CHRYS. He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to
pies

Chrys.

^ ^

OI

the multitudes, lest they should be troubled, but to His disci- Matt, He foretold it, that being habituated by expectation, they might be the more able to bear it.

CYRIL; And to convince them that He foreknew His Passion, and of His own accord came to it, that they might not say, How has He fallen into the hands of the enemy,
"

618

GOSPEL ACCORDING TO
us
salvation?"
;

CHAP. XVIII.

who promised
Gentiles,

cessive events of the Passion

He relates in order the suc He shall be delivered unto the

Chrys.

shall be mocked, and scourged, and spitted on. CHRYS. Esaias prophesied of this when he said, I gave my

and

to the smiters,
*>

and my cheeks

to

them that plucked off


spitting.

the hair:

I hid not my face from shame and

The

12.

Prophet

also foretold the crucifixion, saying,

He

hath poured
the trans

out his soul unto death,

and was numbered with

gressors; as it is said here, And after they have scourged him, they shall put him to death. But David foretold Christ s
Ps 16
>

resurrection,
it is

For thou shalt not leave

my

soul in hell, and so


rise again.

here added,

And on

the third

day he shall

laid.

,"*

ISIDORE; I marvel at the folly of those who ask how Christ Ep rose again before the three days. If indeed He rose later than
*

he had foretold, it were a mark of weakness, but if sooner, a For when we see a man who token of the highest power. has promised his creditor that he will pay him his debt after

on that very day, we are so far from looking upon him as deceitful, that we admire his veracity. I must add, however, that He said not that He should rise again after three days, but on the third day. You have then
three days, fulfilling his promise

the preparation, the Sabbath until sun set, and the fact that He rose after the Sabbath was over.

CYRIL; The disciples did not as yet know exactly what the Prophets had foretold, but after He rose again, Luke 24, jj e opened their understanding that they should under stand the Scriptures. BEDE; For because they desired His life above all things, they could not hear of His death, and as they knew him to be not only a spotless man, but also very God, they thought He could in no wise
which they frequently utter, any thing concerning His Passion, believed it to be spoken allegorically, and referred to they something else. Hence it follows, And this saying was hid from them, neither knew they the things ivhich were spoken,
die.

And whenever

in the parables,

heard

Him

He

said

But

the Jews, who conspired against His life, knew that He spoke concerning His Passion, when he said, The Son of man must be lifted up ; therefore said they, We have heard in our

law that Christ abidethfor ever, and how sayest thou the Son of man must be lifted up ?

VER. 35

43.

ST.
it

KK.

()19

35.

And
:

came

unto Jericho, a certain blind

to pass, that as he was come nigh man sat by the way side

begging
36.

And
it

what
37.

hearing the multitude pass by, he asked meant.


they told him, that Jesus of Nazareth

And

passeth by.
38. And he cried, saying, Jesus, thou Son of David, have mercy on me. 39. And they which went before rebuked him, that he should hold his peace: but he cried so much the

more, Thou Son of David, have mercy on me.


Jesus stood, and commanded him to be unto him: and when he was come near, he brought asked him, 41. Saying, What wilt thou that I shall do unto
40.

And

thee

And And

he said, Lord, that

may

receive

my
:

Jesus said unto him, Receive thy sight thy faith hath saved thee. 43. And immediately he received his sight, and
followed him, glorifying

sight. 42.

God

and

all

the people,

when they saw

it,

gave praise unto God.

to receive the

GREG. Because the disciples being yet carnal were unable Greg. 2 words of mystery, they are brought to a miracle. P
-

Before their eyes a blind man receives his sight, that by a divine work their faith might be strengthened. THEOPHYL.

shew that our Lord did not even walk without doing performed a miracle on the way, giving His disci ples this example, that we should be profitable in all things, and that nothing in us should be in vain. AUG. We might
to

And

good,

He

understand the expression of being nigli to Jericho, as

if

they

had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew
relates, that as they were going out of Jericho, two ceived their sight who sat by the way side. There

men

re

need be

620

GOSPEL ACCORDING TO

CHAP. XVIII.

no question about the number, if we suppose that one of the Evangelists remembering only one was silent about the other. Mark also mentions only one, and he too says that he received his sight as they were going out of Jericho; he has given also the name of the man and of his father, to let us under stand that this one was well known, but the other not so, so that it might come to pass that the one who was known would be naturally the only one mentioned. But seeing that what
follows in St. Luke s Gospel most plainly proves the truth of his account, that while they were yet coming to Jericho, the miracle took place, we cannot but suppose that there were

two such miracles, the first upon one blind man when our Lord was coming to that city, the second on two, when He was
Horn, de
6t

Zac
chseo.

it; Luke relating the one, Matthew the other. PsEUDO-CHRYS. There was a great multitude gathered round Christ, and tbe blin d man indeed knew Him not, but felt a drawing to wards Him, and grasped with his heart what his sight embraced not. As it follows, And when he hear dike multitude passing by, he asked what it was. And those that saw spoke

departing out of

indeed according to their own opinion. And they told him that Jesus of Nazareth passelh by. But the blind man cried out. He is told one thing, he proclaims another; for it follows, And he cried out) saying, Jesus, thou Son of David, have mercy on me. Who taught thee this, O man ? Hast thou
Ps. 146,

that art deprived of sight read books ? Whence then knowest thou the Light of the world ? Verily the Lord giveth sight to the blind.

CYRIL; Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as

God, saying, Have mercy upon me. Would that those might imitate him who divide Christ into two. For he speaks of Christ as God, yet calls Him Son of David. But they marvel at the justice of his confession, and some even wished to prevent him from confessing his faith. But by checks of this kind his ardour was not damped. For faith is able to resist all, and to triumph over all. It is a good thing to lay aside shame in behalf of divine worship. For if for money s
to put

sake some are bold, is it not fitting when the soul is at stake, on a righteous boldness ? As it follows, But he cried

VER. 35

43.

ST.

LUKK.
fyc.

021
voice of one invoking

out the more, Son of David,


in faith stops Christ, for

The

He

looks back upon

them who

call

upon Him
to

in faith.

And

accordingly

He

calls the blind

man
first

Him, and bids him draw


on

nigh, that he in truth

who had

laid hold

Him

in faith,

might approach
?

Him

also in the

body.

The Lord

asks this blind

What
know

wilt t/tou that

I shall do

man as he drew near, He asks the question pur

posely, not as ignorant, but that those who stood by might that he sought not money, but divine power from God.

And

thus

it

follows,

But he

said, Lord, that

I may

receive

my

sight.
Chrys.

PSEUDO-CHRYS. Or because the Jews perverting the truth might say, as in the case of him who was born blind, TJiis
not he, but one like unto him, tie wished the blind
first to

make 8

manifest the infirmity of his nature, that then he might fully acknowledge the greatness of the grace bestowed upon him.

And

man explained the nature of his with words of the highest authority He commanded request, him to see. As it follows, And Jesus said to him, Receive
as soon as the blind

thy sight. This served only still more to increase the guilt of unbelief in the Jews. For what prophet ever spoke in this way ? Observe moreover what the physician claims from

him whom he has


thee.

restored to health.

Thy
sold.

faith hath saved

For

faith

then

mercies are

Where

faith

is

And as from the willing to accept, there grace abounds. same fountain some in small vessels draw little water,
while others in large draw much, the fountain knowing no

and as according to the windows which are opened, the sun sheds more or less of its bright ness within so according to the measure of a man s motives does he draw down supplies of grace. The voice of
difference in measure
;
;

Christ

is

changed

into the light of the afflicted.

For

He was

the

of true light. And thus it follows, And imme he said. But the blind man as before his restoration diately he shewed an earnest faith, so afterwards did he give plain

Word

tokens of his gratitude

God.

CYRIL
a

And he followed him, glorifying From which it is clear, that he was released
;

from

double

blindness,

both bodily

For he would not have


truly seen

glorified

Him

as

and intellectual. God, had he not

Him as He

is.

But he

also gave occasion to others

022
to

GOSPEL ACCORDING TO

CHAP. XVIII.

glorify God; as it follows, And all the people, when BEDE; Not only for they saw it, gave praise unto God. the gift of light obtained, but for the merit of the faith which
Chrys.

obtained

it.

PSEUDO-CHRYS.

We

Christ forbids the healed demoniac

may here well inquire, why who wished to follow Him,

but permits the blind man who had received his sight. There seems to be a good reason for both the one case and the
other.

He

sends away the former as a kind of herald, to

proclaim aloud by the evidence of his own state his benefactor, for it was indeed a notable miracle to see a raving madman

brought to a sound mind. But the blind man He allows to follow Him, since He was going up to Jerusalem about to accomplish the high mystery of the Cross, that men having a recent report of a miracle might not suppose that He
suffered so

much from

AMBROSE; In

helplessness as from compassion. the blind man we have a type of the Gentile

people, who have received by the Sacrament of our Lord the And it matters brightness of the light which they had lost. not whether the cure is conveyed in the case of one or two

Greg,
2

blind men, inasmuch as deriving their origin from Ham and Japhet, the sons of Noah, in the two blind men they put GREG. Or, blindness is a forward two authors of their race.
f tne human race, which in our first parent knowing sy bl not the brightness of heavenly light, now suffers the darkness of his condemnation. Jericho is interpreted the moon,

SEv

whose monthly wanings represent the feebleness of our mor While then our Creator is drawing nigh to Jericho, the blind is restored to sight, because when God took upon
tality.

Him

the weakness of our flesh, the


light

back the
John

which

it

had

lost.

He

then

human race who is

received

ignorant

13,

of this brightness of the everlasting light, is blind. But if he does no more than believe in the Redeemer who said, / am the way, the truth, and the life ; he sits by the way side.

and prays that he may receive the ever by the way side and begs. Those that lasting light, went before Jesus, as He was coming, represent the multitude of carnal desires, and the busy crowd of vices which before that Jesus comes to our heart, scatter our thoughts, and But the blind man cried disturb us even in our prayers. out the more for the more violently we are assailed by our
If he both believes

he

sits

VK11.

85

43.

ST.

LUKE.

()23

restless thoughts, the more fervently ought we to give our selves to prayer. As long as we still suffer our manifold fancies to trouble us in our prayers, we feel in some measure Jesus

passing by.
is

fixed in our heart,

pass by is passing by heard the blind

But when we are very stedfast in prayer, God and the lost light is restored. Or to The Lord then of man, to stand is of God.

man

crying, standing

still

restored

by His humanity in compassion to our blindness He has pity upon our cries, by the power of His divinity He pours upon us the light of His grace. Now for this reason He asks what the blind man wished,
to

him

sight, for

that He might stir up his heart to prayer, for He wishes that to be sought in prayer, which He knows beforehand both that we seek and He grants. AMBROSE Or, He asked the blind man to the end that we might believe, that without con fession no man can be saved. GREG. The blind man seeks Greg. u from the Lord not gold, but light. Let us then seek not for false riches, but for that light which together with the Angels alone we may see, the way whereunto is faith. Well then was it said to the blind, Receive thy sight; thy faith hath saved thee. He who sees, also follows, because the good which he understands he practises. AUG. If we interpret Jericho to mean the moon, and there- Aug. de fore death, our Lord when approaching His death commanded the light of the Gospel to be preached to the Jews only, who u 48 are signified by that one blind man whom Luke speaks of, but rising again from the dead and ascending to heaven, to both Jews and Gentiles; and these two nations seem to be denoted by the two blind men whom Matthew mentions.
;

j?"^
-

j,-

CHAP. XIX.
1.

2.

Jesus entered and passed through Jericho. And, behold, there was a man named Zacchseus,

And

which was the chief among the Publicans, and he was


rich.
3.

And he

could

sought to see Jesus who he was and not for the press, because he was little of
;

stature.
4.

And he

more
5.

tree to see

And

ran before, and climbed up into a sycohim for he was to pass that way. when Jesus came to the place, he looked
:

up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at

thy house.
6.

And he made

haste,

and came down, and re

ceived him joyfully.

they all murmured, say ing, That he was gone to be guest with a man that is a sinner.
7.
it,

And when

they saw

8.

And
;

Zacchaeus stood, and said unto the Lord

Behold, Lord, the half of my goods I give to the poor and if I have taken any thing from any man

by

false accusation, I restore


9.

him

fourfold.

Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of

And

Abraham. 10. For the Son of man save that which was lost.

is

come

to seek

and to

VER,

10.

GOSPEL ACCORDING TO

ST.

LUKE.

6*25

AMBROSE; Zacchaeus in the sycamore, the blind man by the way side upon the one our Lord waits to shew mercy, upon
:

the other

He

The who

chief

among

confers the great glory of abiding in his house. the Publicans is here fitly introduced. For

now that he attains to And he too moreover grace who gained his living by fraud. a rich man, that we may know that not all rich men are covet ous. CYRIL But Zacchaeus made no delay in what he did,
will hereafter despair of himself,
;

and so was accounted worthy of the favour of God, which gives sight to the blind, and calls them who are afar off. TIT. BOST. The seed of salvation had begun to spring up
in

For

him, for he desired to see Jesus, having never seen Him. if he had seen Him, he would long since have given up

s wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two

the Publican

The multitude not so much of obstacles to his seeing Him. men as of his sins prevented him, for he was little of stature. AMBROSE What means the Evangelist by describing his
;

stature,

and that of none other?

It is

perhaps .because he

was young in wickedness, or as yet weak in the faith. For he was not yet prostrate in sin who could climb up. He had not yet seen Christ. TIT. BOST. But he discovered a
good device running before he climbed up into a sycamore, and saw Him whom he had long wished for, i.e. Jesus, passing by. Now Zacchaeus desired no more than to see, but He who is able to do more than we ask for, granted to Him far above what he expected as it follows, And when Jesus came 1o He saw the soul of the place, he looked up, and saw him. the man striving earnestly to live a holy life, and converts him to godliness. AMBROSE Uninvited he invites Himself to his house as it follows, Zacch&ns, make haste, and come dofcn, fyc. for He knew how richly He would reward his And though He had not yet heard the word of hospitality. invitation, He had already seen the will. BEDE See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his Lord s company. It follows, And he made haste, and came down, and received him joyfully. Let the rich learn that guilt AMBROSE
;
;

VOL. in.

626

GOSPEL ACCORDING TO

CHAP. XIX.

attaches not to the goods themselves, but to those who know not how to use them. For riches, as they are hindrances to
virtue in the unworthy, so are they

means of advancing

it

in

the good.
Horn.
et

PSEUDO-CHKYS.

Observe

the

gracious kindness

of the

Zacc Saviour.

associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican s house, He suffers no stain from

The innocent

the mists of avarice, but disperses them by the bright beam But those who deal with biting words of His righteousness. to east a slur upon the things which were and reproaches, try

done by

Him

for it follows,

And when

they

saw

it,

they all

murmured, saying, That he was gone to be guest with a man that is a sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long As a physician sometimes as He could accomplish His end.
can not save his patients from their diseases without the
defilement of blood.
lican

And

so

it

happened
better
life.

here, for the

pub

was converted, and lived a

Zacchteus stood,

and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I Behold here is a marvel: without restore him fourfold.
learning he obeys.

And as the sun pouring its rays into a not by word, but by work, so the Saviour by the rays of righteousness put to flight the darkness of sin ; for the light shineth in darkness. Now every thing united
house enlightens
it

is strong, but divided, weak; therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains,

but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered
if the

what was wrongly taken away to be restored fourfold, that law deterred not, a man s losses might soften him. Zacchaeus waits not for the judgment of the law, but makes

himself his

own judge. THEOPHYL. If we examine more closely, we shall see that nothing was left .of his own property. For having given
half of his goods to the poor, out of the remainder he restored fourfold to those whom he had injured. He not only

promised

this,

but did

it.

For he says

"

not,

I will give the

VER.
half,

10.

ST.

LUKK.

027

and

I will restore fourfold, but,

give,

and /

restore.

Christ announces salvation; Jesus saith unto him, This day is salvation come to this house, signifying that Zacchaeus had attained to salvation, meaning by the house
the inhabitant thereof.
is

To such

And
For

it

follows, forasmuch as he also

a son of Abraham.
of a son of
is

He

would not have given the

name

Abraham
s

to a lifeless building.

Zacchaeus
that as

called the son of

BEDE; Abraham, not because he was


s

born of Abraham

seed, but because he imitates his faith,

Abraham
"

left his

country and his father


in giving

house, so he

abandoned

all his

goods

them

to the poor.

And He

well says, He also," to declare that not only those who had lived justly, but those who are raised up from a life of
injustice,

belong
"

to

said not that he

was"

THEOPHYL. He the sons of promise. a son of Abraham, but that he now is.

For before when he was the chief among the publicans, and bore no likeness to the righteous Abraham, he was not his son. But because some murmured that he tarried with a man who was a sinner, he adds in order to restrain them, For the Son of man came to seek and to save that which was lost. PSEUDO-CHRYS. Why do ye accuse me if I bring sinners u bi sup. to righteousness? So far am I from hating them, that for their For I came to heal, not to judge, therefore sakes T came. am I the constant guest of those that are sick, and I suffer their noisomeness that I may supply remedies. But some one may ask, how does Paul bid us, If we have a brother 1 Cor. 5 11 that is a fornicator or covetous man, with such not even to take food; whereas Christ was the guest of publicans? They were not as yet so far advanced as to be brethren, and besides, St. Paul bids us avoid our brethren only when they persist in evil, but these were converted. BEDE; Mystically, Zacchaeus, which is by interpretation "justified,"
Gentile believers, who were depressed and low by their worldly occupations, but sanctified brought very by God. And he was desirous to see our Saviour entering
signifies

the

Jericho,

inasmuch as he sought to share in that faith which Christ brought into the world. CYRIL; The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchaeus therefore, while he was in
the crowd,

saw not

Christ, but having

advanced beyond the

s2

628

GOSPEL ACCORDING TO

CHAP. XIX.

vulgar ignorance, was thought worthy to entertain Him, whom he desired to look upon. BEDE; Or the crowd, that is, the general habit of vice, which rebuked the blind

man

crying out, lest he should seek the light, also impedes Zacchaeus looking up, that he might not see Jesus; that as by

crying out the more the blind


the

man overcame the crowd, so by forsaking earthly things, and climbing the tree of the Cross, surmounts the opposing mul titude. The sycamore, which is a tree resembling the mulberry

man weak

in the faith

in foliage, but
it is

exceeding
is

it

in height,
"

whence by
;"

the Latins

foolish fig-tree and so the Cross of our Lord sustains believers, as the fig-tree figs, and is mocked by unbelievers as foolishness. This tree Zacchaeus,

called

"

lofty,"

called the

who was
Gal. 6, 14

little

in stature,

climbed up, that he might be raised

together with Christ; for every one who is humble, and conscious of his own weakness, cries out, God forbid that I should glory, save in the cross of our Lord Jesus Christ.

AMBROSE; He has

well added, that our

Lord was

to

pass

that way, either where the sycamore-tree was, or where he was who was about to believe, that so He might preserve the For He had so come mystery, and sow the seeds of grace.
as that through the

Jews

He came

to the Gentiles.

He

sees

then Zacchaeus above, for already the excellence of his faith shone forth amidst the fruits of good works, and the loftiness
of the fruitful tree

one who

but Zacchaeus stands out above the tree, as above the law. BEDE; The Lord as He journeyed came to the place where Zacchaeus had climbed the sycamore, for having sent His preachers throughout the world in whom
;

is

Matt.
23, 38.

Himself spoke and went, He comes to the Gentile people, who were already raised up on high through faith in His Passion, and whom when He looked up He saw, for He chose them through grace. Now our Lord once abode in the house of the chief of the Pharisees, but when He did works such as none but God could do, they railed at Him. Wherefore hating their deeds He departed, saying, Your flouse sh a n b e ie ft un fO y OU desolate; but now He must needs stay at the house of the weak Zacchaeus, that is, by the grace of the new law brightly shining, He must take rest in the hearts of the lowly nations. But that Zacchaeus is bid to come down from the sycamore tree, and prepare an abode for

He

VER.

10.

ST.

LUKE.

629

Christ, this is what the Apostle says, Yea, thouyh we have2Cor.5, 16 known Christ after the flesh, yet now henceforth know we

For though he was 2 he liveth by the power of crucified through weakness, yet God. It is plain that the Jews always hated the salvation
no more.

Him

And

again elsewhere,

Cor.

Gentiles; but salvation, which formerly filled the houses of the Jews, has this day shone upon the Gentiles,

of the

forasmuch as
of Abraham.

this

people also by believing on

God

is

a son

THEOPHYL. It is easy to turn this to a moral use. For whoever surpasses many in wickedness is small in spiritual For disturbed growth, and cannot see Jesus for the crowd. by passion and worldly things, he beholds not Jesus walking,
But that is, working in us, not recognising His operation. he climbs up to the top of a sycamore-tree, in that he rises above the sweetness of pleasure, which is signified by a fig, and subduing it, and so becoming more exalted, he sees and GREG. Or because the sycamore is from Greg. is seen by Christ. name called the foolish fig, the little Zacchaeus gets up into J1 27 its the sycamore and sees the Lord, for they who humbly choose

the foolish things of this world are those who contemplate most closely the wisdom of God. For what is more
foolish

in

this

world than not to seek for what


this wise foolishness, the
it
is,

is

lost,

to give our possessions to robbers, to return not injury for

injury?

However, by
seen, not

wisdom of

God

is

yet really as

but by the light of


haste

contemplation.

THEOPHYL. The Lord


"

said to him,

Make

and come

Thou hast ascended by penitence to a place down, that is, too high for thee, come down by humility, lest thy exaltation I must abide in the house of a humble cause thee to slip. We have two kinds of goods in us, bodily, and man.

man gives up all his bodily goods to the but he forsakes not his spiritual goods, but if he has poor, extorted any thing from any one, he restores to him fourfold;
spiritual; the just

signifying thereby that if a man by repentance walks in the opposite path to his former perverseness, he by the manifold practice of virtue heals all his old offences, and so merits
salvation,

and

is

called the

son of Abraham, because he

630

GOSPEL ACCORDING TO
is,

CHAP. XIX.

went out from his own kindred, that


wickedness.

from his ancient

11. And as they heard these things, he added and spake a parable, because he was nigh to Jeru salem, and because they thought that the kingdom

of

God
12.

should immediately appear.

He

said therefore,

certain

nobleman went
kingdom,

into a far country to receive for himself a and to return.


13.

And he

called his ten servants,

and delivered

them ten pounds, and


I

said unto them,

Occupy

till

come.
14.

But

his citizens

after him, saying,

We

will not

hated him, and sent a message have this man to reign

over us.

when he was re turned, having received the kingdom, then he com manded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16. Then came the first, saying, Lord, thy pound
15.
it

And

came

to pass, that

hath gained ten pounds. 17. And he said unto

him, Well, thou good because thou hast been faithful in a very servant: little, have thou authority over ten cities.
18.

And

the second came, saying, Lord, thy

pound

hath gained five pounds. 19. And he said likewise to him, Be thou also over
five cities.

20.

And
is

here

came, saying, Lord, behold, which I have kept laid up in thy pound,
I

another

a napkin: 21. For

feared thee, because thou art an austere

VER.

1127.

ST.

LUKE.

631

man: thou takest up that thou layedst not down, and


reapest that thou didst not sow. 22. And he saith unto him,

Out

of thine

own

mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up
that
I

laid

not down, and reaping that

did not

sow:

Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury ?
23.

24. And he said unto them that stood by, Take from him the pound, and give it to him that hath

ten pounds. 25. (And they said unto him, Lord, he hath ten

pounds.)
26. For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from

him.
27.

that
slay

But those mine enemies, which would not should reign over them, bring hither, and them before me.
I

EUSEBIUS; There were some who thought that our Saviour s kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go

up

to

Jerusalem;

so astonished
did.

were they by the divine

miracles which

He

He

therefore informs them, that

should not receive the kingdom from His Father until

He He

had left mankind to go to His Father. THEOPHYL. The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly
to them, that as God He knew their thoughts, putting them the following parable, A certain nobleman, $c. CYRIL; This parable is intended to set before us the For God was mysteries of Christ from the first to the last. made man, who was the Word from the beginning; and

shews

to

632

GOSPEL ACCORDING TO

CHAP. XIX.

Basil, in

13. 13.

though He became a servant, yet was He noble because of jjjs unspeakable birth from the Father. BASIL; Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of

For God Himself is nigh to place as by actual condition. one of us, when our good works bind us to Him. every
is afar off, as often as by cleaving to destruction, we remove ourselves away from Him. To this earthly country then He came at a distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Ps. 2, 8. Ask of me, and I will give thee the heathen for thine inAUG. Or the far country is the Gentile Church, V lib! ii. extending to the uttermost parts of the earth. For He went

And He

qu.40.

that the fulness of the Gentiles might return that all Israel may be saved.

come

in;

He

will

EUSEB.

Or by His

denotes His

own
To

setting out into a far country, He ascension from earth to heaven. But when

He
shall
calls

adds,

receive

for himself a kingdom,

and

to

return;

He

come

points out His second appearance, when He as a King and in great glory. He first of all
nativity in the flesh,

Himself a man, because of His

then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well
said to obtain for
Dan.
7,

Behold one
heaven,

like the

Himself a kingdom, according to Daniel, Son of man came with the clouds of

Heb.

i,

and a kingdom was given to him. CYRIL; For ascending up to heaven, He sits on the right hand of the Majesty on high. But being ascended, He hath dispensed
to those that believe

on

Him

different divine graces, as


s

unto

the servants were committed their Lord

something they might bring him follows, And he called his ten servants, and delivered them ten pounds. CHRYS. Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to
ten as
it, he has again to begin from unity, having in were arrived at a goal. And so in the giving of the talents, the one who reaches the goal of divine obedience AUG. Or by the ten is said to have received ten pounds. he signifies the law, because of the ten commandpounds

goods, that gaining token of their service. As it

count beyond
it

Aug.
:

sup.

VER.

1127.

ST.

LUKE.

and by the ten servants, those to whom while under For so we must interpret the ten pounds given them for trading, seeing that they un derstood the law, when its veil was removed, to belong to the Gospel. BEDE A pound which the Greeks call pm is equal in weight to a hundred drachmas, and every word of Scripture,
merits,

the

law grace was preached.

as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth number. EUSEB. By those then who receive the pounds, He means

His

disciples, giving a

pound

to each, since

He

entrusts to all

an equal stewardship; He bade them put it out to use, as it Now there was no other employ follows, Occupy till I come.

ment but to preach the doctrine of His kingdom to those who would hear it. But there is one and the same doctrine for
one faith, one baptism. And therefore is one pound CYRIL But greatly indeed do these differ given to each. from those who denied the kingdom of God, of whom it is
all,
;

added, But his citizens hated him.


Christ upbraided the Jews, both seen and hated me

And

this

it is

for

which

when He said, But now have they John 15, and my Father. But they re- 24

jected His kingdom, saying to Pilate,


Ccpsar.

We have no king but Johni9, 15 EUSEB. By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law. AUG. Aug.de And they sent a message after Him, because after His resur- Ev^ut rection also, they persecuted His Apostles, and refused the SU P*
preaching of the Gospel. EUSEB. After our Saviour had
instructed

them

in

the

things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that ivhen he was returned, having received
the kingdom. CHRYS. Holy Scripture notes two kingdoms Chrys. of God, one indeed by creation, since by right of creation He 39. n i. ad is King over all men the other by justification, since He reigns
i
Cor<

over the just, of their


this is the

own will made subject to Him. And kingdom which He is here said to have received.
also returns after having received
all

AUG.

He

His kingdom, Aug.de


ut

because in

appeared lowly tOEy. them to whom He said, My kingdom is not of this ivorld. su PCYRIL; But when Christ returns, having taken unto Him- 36.

glory will

He come who

634
self

GOSPEL ACCORDING TO

CHAP. XIX.

His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it is added, Then came the first, saying, Lord, thy pound has
gained ten pounds.

BEDE; The

first

servant

is

the order of
to

teachers sent to the circumcision,

who received one pound


to preach

put out to use, inasmuch as

it was ordered

one

faith.

one pound gained ten pounds, because by its teach itself the people who were subject to the law. ing It follows, And he said unto him, Well done, thou good ser vant : because thou hast been faithful in a very little, fyc.
this
it

But

united to

The
the

servant

is faithful

word of God.

For

in a very little who does not adulterate all the gifts we receive now are but

small in comparison of what

we

shall have.

cause he receives the reward of his


said to be set over ten cities.

GREEK Ex. Be own good works, he is And some conceiving un

worthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jeru
salem, which is built with precious stones, because they have their conversation honest in Christ; so little do they purge their soul of all hankering after power and authority

had

among men.

AMBROSE; But

the ten cities are the souls over

whom he is rightly placed who has deposited in the minds of men his Lord s .money and the holy words, which are tried as
Ps. 121, silver is tried

in the

fire.

For as Jerusalem

is

said to be

And as angels built as a city, so are peace-making souls. have rule, so have they who have acquired the life of angels. It follows, And the second came, saying, Lord, thy pound
has gained five pounds. BEDE That servant is the assem bly of those who were sent to preach the Gospel to the uncir;

five

cumcision, whose pound, that is the faith of the Gospel, gained pounds, because it converted to the grace of Evangelical faith, the nations before enslaved to the five senses of the

body.
cities;

And
that

he said likewise
is,

to

him, Be thou also over five

shine through the faith and conversation of those souls which thou hast enlightened.
to

be exalted

AMBROSE
pounds has

Or perhaps

differently

he who gained

five

all

the body. He say, the mysteries of the law as well as the moral virtues.

the moral virtues, for there are five senses of who gained ten has so much more, that is to

VER. 11

27.

ST.

LUKE.

035

The
that

ten
is,

pounds may

also here be taken to

mean

the ten words,

the teaching of the law; the five pounds, the ordering of discipline. But the scribe must be perfect in all things.

He is speaking of the Jews, are there two bring their pounds multiplied, not indeed by a gainful interest of money, but a profitable stewardship of For there is one kind of usury in money lent the Gospel.
And
rightly, since

only

who

on

interest,

earthly wealth

another in heavenly teaching. CHRYS. For in it does not belong to one man to be made rich

without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters
participation lessens, in spiritual it increases wealth. AUG. Or else; That one of those who well employed theirAug.de 4 money gained ten pounds, another five, signifies that

theyjj^J acquired them for the flock of God, by whom the law was lib. ii. now understood through grace, either because of the ten com- qu

mandmeiits of the law, or because he, through whom the law was given, wrote five books and to this belong the ten and
;

five cities

over which

He appoints

them

to preside.

For the

manifold meanings or interpretations which spring up con cerning some individual precept or book, when reduced and brought together in one, make as it were a city of living eternal
reasons.

Hence

a city

is

not a multitude of living creatures,

but of reasonable beings bound together by the fellowship of one law. The servants then who bring an account of that

which they had received, and are praised

for

having gained

more, represent those giving in their account

who have

well

employed what they had received, to increase their Lord s riches by those who believe on Him, while they who are unwilling to do this are signified by that servant who kept his pound laid up in a napkin of whom it follows, And the third came, saying, Lord, behold, here is thy pound which I have kept laid up in a napkin, fyc. For there are some who
;

flatter themselves with this delusion, saying, It is enough for each individual to answer concerning himself, what need then of others to preach and minister, in order that every one

should be compelled also to give an account of himself, see ing that in the Lord s sight even they are without excuse to

whom

the law

was not

given,

and who were not asleep

636
at the time of the

GOSPEL ACCORDING TO

CHAP. XIX.

preaching of the Gospel, for they might have

known the Creator through the creature; and then it follows, For Ifeared thee, because thou art an austere man, fyc. For this is, as it were, to reap when he did not sow, that is, to hold
those guilty of ungodliness to whom this word of the law or the Gospel was not preached, and avoiding as it were this
peril of judgment, with slothful toil they rest from the min istration of the word. And this it is to tie up in a napkin

what they had received. THEOPHYL. For with a napkin the face of the dead is covered well then is this idler said to
;

have wrapped up his pound in a napkin, because leaving dead and unprofitable he neitheir touched nor increased it.
;

it

BEDE Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body. But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says unto him, Out of thy own mouth will I judge thee, thou wicked servant.

He

is

and proud
cst that

called a wicked servant, as being slothful in business, in questioning his Lord s judgment. Thou knew-

I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gavest thou not my money into the bank? As though he said, If

thou knewest

me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike thee with terror, that thou mightest be sure that I would require

mine own with strictness ? But money or silver is the preaching of the Gospel and the word of God, for the words of the Lord are pure words And this word of the Lord ought Ps.i2,6.as silver tried in the fire. to be given to the bank, that is, put into hearts meet and AUG. Or the bank into which the money Aug.de ready to receive it. was to be gi ven vv e take to be the very profession of religion Ev^ubi which is publicly put forth as a means necessary to salvation. supCHRYS. In the payment of earthly riches the debtors are Whatever they receive, so much obliged only to strictness. must they return, nothing more is required of them. But with regard to the words of God, we are not only bound dili gently to keep, but we are commanded to increase and hence it follows, that at my coming I might have required the same
>

VER. 11

27.
;

ST.

LUKE.

637

with usury. BEDE For they who by faith receive the riches of the word from a teacher, must by their works pay it back with usury, or be earnestly desirous to know something more than what they have as yet learnt from the mouth of their
preachers. CYRIL; It is the work of teachers to engraft in their hearers minds wholesome and profitable words, but of divine power to win the hearers to obedience, and render their under

standing

fruitful.

Now

this servant, so far

from being

com

was condemned as sloth ful, as it follows, And he said unto them that stood by, Take from him the pound, and (jive to him that hath ten pounds. AUG. Signifying thereby that both he will lose the gift of God, Aug. de who having, hath not, that is, useth it not, and that he will Ev!T*ii.

mended or thought worthy

of honour,

have

it

increased,
;

who

having, hath, that


T

is,

BEDE
coming

The

mystical meaning

suppose

is this,

rightly useth it. that at the

u<i

46

in of the Gentiles all Israel shall

be saved, and thatBom.il,


Chrys.

then the abundant grace of the Spirit will be poured out upon the teachers. CHRYS. lie says then to them that stood

by, Take from him the pound, because it is not the part of a 43. ^ wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not Himself inflict punishment, but through the ministry of His angels. AMBROSE Nothing is said of the other ser who like wasteful debtors lost all that they had re vants,
Act<

ceived.

By

those two servants

who gained by
in

trading, are

two companies were sent the remainder all the Jews. by It follows, And they said unto him, Lord, he has ten pounds. And lest this should seem unjust, it is added, For to every one that hath, it shall be given. THEOPHYL. For seeing that
signified that small number, as dressers of the vineyard
;

who

he gained ten, by multiplying his pound tenfold, it is plain that by having more to multiply, he would be an occasion of
greater gain to his

Lord.

But from the

slothful

and

idle,

not himself to increase what he has received, shall be taken away even that which he possesses, that there may
stirs

who

be no gap in the Lord s account when it is given to others and multiplied. But this is not to be applied only to the words of God and teaching, but also to the moral virtues for in respect of these also, God sends us His gracious gifts, endowing one man with fasting, another with prayer, another
;

638

GOSPEL ACCORDING TO

CHAP. XIX.

with mildness or humility; but all these so long as we watch strictly over ourselves we shall multiply, but if we grow cold

we shall extinguish. He adds of His adversaries, But those mine enemies who would not that I should reign over them, Aug. bring them hither, and slay them before me. AUG. Whereby p He describes the ungodliness of the Jews who refused to be converted to Him. THEOPHYL. Whom he will deliver to But even in this death, casting them into the outer fire. world they were most miserably slain by the Roman army. CHRYS. These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. Whereas they say Christ indeed is good, Mat. 21, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His CHRYS. This parable as it Chrys. enemies to be slain before Him. Honu j g re i a t e(j j n L uk e i s different from that given in Matthew Matt, concerning the talents. For in the former indeed out of one Mat. 25. an(j the same principal there were different sums produced,
*

seeing that from the profits of one pound received, one ser vant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto
again.

added two more. He who received five, gained So the rewards given are unlike also.

as

much

28.

And when
And
it

he had thus spoken, he went before,

ascending up
29.
to

to Jerusalem.

to pass, when he was come nigh and Bethany, at the mount called the Bethphage mount of Olives, he sent two of his disciples,

came

30. Saying, Go ye into the village over against you; in the which at your entering ye shall find a
colt tied,

whereon yet never man


hither.
if

sat: loose him,

and

bring him
31.

Why do ye loose unto him, Because the Lord ye say hath need of him.
him? thus
shall

And

any man ask you,

VER. 28

3(>.

ST.

LUKK.

()39

they that were sent went their way, and found even as he had said unto them.
32.

And

33.

And

as they

were loosing the

colt, the

owners

thereof said unto them,


34.
35.

Why

And And

they said,
they

The

loose ye the colt ? Lord hath need of him.


:

brought him to Jesus


colt,

and they
set Jesus

cast their

garments upon the

and they

thereon.
36.

And

as he went, they spread their clothes in

the way.
TIT. BOST. Because the Lord had said, The kingdom of is at hand, they that saw Him going up to Jeru
of God.

heaven

salem thought that

kingdom
which

He was going then to commence the When then the parable was finished in

He

plainly that

reproved the error above mentioned, and shewed He had not yet vanquished that death which was

plotting against him, he proceeded forth to His passion, going up to Jerusalem. BEDE ; Proving at the same time that the

parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by
the scourge of the enemy.
It follows,

And

it

came

to

pass,

when he was come nigh

to

Bethphage,

fyc.

Bethphage was a

small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the

same mountain, about fifteen stades from Jerusalem. CHRYS. At the beginning of His ministry our Lord shewed Chrys. Himself indifferent to the Jews, but when He had given 66 n sufficient token of His power, He transacts every thing Matt. with the highest authority. Many are the miracles which then took place. He foretold to them, ye shall find an unbroken colt. He foretels also that no one should hin
der them, but as soon as they heard it, should hold their TIT. BOST. Here it was evident that there would be peace.

For no one can resist God calling for But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him. BASIL; So likewise should we set about even the lowa divine summons.

what is His own.

640
est

GOSPEL ACCORDING TO

CHAP. XIX.

works with the greatest zeal and affection, knowing that is done with God before our eyes is not slight, but meet for the kingdom of heaven. TITUS; They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the Lord" is a name of the words of the Saviour; for majesty, and as a King was He about to come in the sight
whatever
"

of
Aug. de
V

all

the people.
it

AUG. Nor matters

that

Matthew speaks

of an ass and

its

Sb

ii.

cap. 66.

foal, while the others say nothing of the ass; for when both may b e conceived, there is no variance even though one relate one thing, and another another, much less where one

relates
non occ.

one thing, another both.

disciples waited upon Christ not only in bringing the colt of another, but also with their own gar

GLOSS. The

ments, some of which they placed upon the ass, others they BEDE ; According to the other Evan strewed in the way.
gelists,

not the disciples only, but very

many

also out of the

crowds scattered

AMBROSE

their garments in the way. Mystically, our Lord came to

Mount

Olivet,

that he might plant new olive trees on the heights of virtue. And perhaps the mountain itself is Christ, for who else could

bear such

fruit of olives

abounding in the fulness of the

Spirit

BEDE

Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety.
; ;

ORIGEN Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place be longing to the priests, for cheek bones in the sacrifices were

To the right of the priests, as it is commanded in the law. that place then where obedience is, and where the priests have the possession, our Saviour sends His disciples to loose
the ass s colt.

AMBROSE

For they were

in the village,

and

tied with its mother, nor could it be loosed the colt the command of the Lord. The apostle s hand except by looses it. was the act, such the life, such the grace. Such Be such, that thou may est be able to loose those that are

was

In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet
bound.

28

36.
sat, for

ST.

LUKE.

64)

none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognised. O wretched For he has many masters bondage under a doubtful mastery bind that they may possess, Christ who has not one. Others looses that he may keep, for He knew that gifts are more power ful than chains. ORIGEN; There were then many masters of But as this colt, before that the Saviour had need of him. soon as He began to be the master, there ceased to be any other. For no one can serve God and mammon. When we are the Matt. 6, servants of wickedness we are subject to many vices and passions, but the Lord has need of the colt, because He would
never
!

man

have us loosed from the chain of our

sins.
is

ORIGEN

Now

think this place

not without reason

ri

g.

For as if it were a village without j ^ n said to be a small village. tom any further name, in comparison of the whole earth the
whole heavenly country
is

"

despised.

AMBROSE

Nor

is

it

for nothing that

two disciples are

directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined

should any one require the persons, he be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Acts 38 Candace. THEOPHYL. Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ. But they bring the colt from a certain village, that it may be known to us that this people was rude and unlearned. CYRIL; Those men who were directed, when they were loosing the colt, did not use their own words, but spoke as Jesus had told them, that you may know that not by their own words, but the word of God, not in their own name
the number.
Still

may

believe

it

to

8,

but in Christ

s, they implanted the faith among the Gentile nations; and by the command of God the hostile powers ceased, which claimed to themselves the obedience of the

Gentiles.

upon the ass, VOL. III.

ORIGEN; The disciples next place their garments Orig. and cause the Saviour to sit thereon, inasmuch" 1
"

2 T

64 2
as they take

GOSPEL ACCORDING TO

CHAP. XIX,

upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest them them in the way, for the selves of their garments, and strew

And truly does clothing of the Apostles is their good works. the disciples and carrying Jesus, walk the ass loosened by upon the garments of the Apostles, when it imitates their
doctrine.

Which

of us

is

upon him?

AMBROSE; For

so blessed, that Jesus should rest it pleased not the Lord of the

world to be borne upon the ass s back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men s souls, guiding
the footsteps of the mind, bridling the wantonness of the
heart.

His word

is

a rein, His word

is

a goad.

37.

And when he was come


mount of
began
all

the descent of the


titude of the

nigh, even now at Olives, the whole mul

disciples

God

with a loud voice for

and praise the mighty works that


to rejoice

they had seen;


the
38. Saying, Blessed be the King that cometh in name of the Lord peace in heaven, and glory in
:

the highest.
39.

And some

of the Pharisees from

among

the

multitude said unto him, Master, rebuke thy dis


ciples.

40.

And
if

you that, would immediately cry out


ORIGEN; As long
as

he answered and said unto them, I tell these should hold their peace, the stones

our Lord was in the mount His

Apostles only were with Him, but when

He

began

to

be

near the descent, then there came to

Him

a multitude of the

THEOPHYL. He calls by the name of disciples not people. the twelve, or the seventy-two, but all who followed only Christ, whether for the sake of the miracles, or from a
certain

charm in His teaching, and


the other
the

to

them may be added

the

children, as

Evangelists relate.

Hence

it

follows,

For

all

mighty works which they had seen.

VER. 37

40.

ST.

LUKE.

BEDE; They beheld indeed many of our Lord s miracles, but marvelled most at the resurrection of Lazarus. For as John says, For this cause the people also met him, for that they heard that he had done this miracle. For it must be observed
that
to
this

was not the

first

time of our Lord

coming

Jerusalem, but He came often before, as John relates. AMBROSE ; The multitude then acknowledging God, proclaims

King, repeats the prophecy, and declares that the ex flesh had come, saying, pected Son of David according to the Blessed be the King that cometh in the name of the Lord.

Him

it is, in the name of God the Father, although in His own name," since He Himself is the be taken might Lord. But His own words are better guides to the meaning when He says, / am come in my Father s name. For

BEDE; That

"

Christ
as one

is

who

Christ is not called King the Master of humility. exacts tribute, or arms His forces with the sword,

or visibly crushes His enemies, but because

He

rules

men

minds, and brings them believing, hoping, and loving into For He was willing to be King of the kingdom of heaven. to shew His compassion, not to increase His power. Israel, But because Christ appeared in the flesh, as the redemption and light of the whole world, well do both the heaven and When He earth, each in their turn, chaunt His praises. is born into the world, the heavenly hosts sing; when He is about to return to heaven, men send back their note of As it follows, Peace in heaven. THEOPHYL. That praise.
is,

the ancient warfare, wherein we were at enmity against God, has ceased. And glory in the highest, inasmuch as

God for such a reconciliation. For God visibly walks in the land of His But the Pha enemies, shews that He has peace with us. risees when they heard that the crowd called Him King, and praised Him as God, murmured, imputing the name of King to sedition, the name of God to blasphemy. And
Angels are glorifying
this very thing, that

some of

BEDE

the Pharisees said, Master, rebuke thy disciples. the strange folly of the envious ; they scruple not

to call Him Master, because they knew He taught the truth, but His disciples, as though themselves were better taught,

they

deem worthy
;

of rebuke.
that glorified

CYRIL

But the Lord forbade not them


2 T 2

Him

644
as

GOSPKL ACCORDING TO
that

CHAP. XIX.

God, but rather forbade those


it

blamed them, so bearing

witness to Himself concerning the glory of ihe Godhead.


follows, He answered and said unto them, I tell these should hold their peace, the stones would im you., if

Hence

mediately cry out. THEOPHYL. As if He said, Not without cause do men praise me thus, but being constrained by the

mighty works which they have seen. BEDE; And so at the crucifixion of our Lord, when His kinsfolk were silent from
fear, the

stones

gave up the

were rent, wonderful that the stones against their nature should chaunt forth the praises of the Lord, whom His murderers, harder than the rocks, proclaim aloud, that is, the multitude, in a
little

and rocks sang forth, while after that He ghost, the earth was moved, and the rocks and the graves opened. AMBROSE; Nor is it

while about to crucify their God, denying

Him

in their

Pet.

with their mouths they confess. Or perhaps hearts, it is said, because, when the Jews were struck silent after the Lord s Passion, the living stones, as Peter calls them, were

whom

ORIGEN; When we also are silent, (that is, many waxeth cold,) the stones cry out, for God can from stones raise up children to Abraham. AMBROSE*; Rightly we read that the crowds praising God met Him
about to cry out.

when

the love of

at the

the works of the heavenly mystery

descent of the mountain, that they might signify that had come to them from

heaven.

BEDE; Again, when our Lord descends from the

mount of

Olives, the multitude descend also, because since the Author of mercy has suffered humiliation, it is necessary that all those who need His mercy should follow His
footsteps.

41.
city,

And when

he was come near, he beheld the


it,

and wept over

42. Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto

thy peace

but now they are hid from thine eyes. the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every
!

43. For

side,

VKR. 41

44.

ST.

LUKE.

645

And shall lay thce even with the ground, and and they shall not leave children within thee thy because thou knewest in thee one stone upon another
44.
;
;

not the time of thy visitation.

ORIGEN; All the blessings which Jesus pronounced in Mis Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had said, Blessed are they that weep. He Himself also wept
CYRIL; For Christ had compassion upon the city. Which had Jews, who wills that all men should be saved. not been plain to us, were it not revealed by a certain mark of His humanity. For tears poured forth are the tokens of
over the
sorrow,

GRKG. The merciful Redeemer wept then over tbe fall of Greg. knew not was about to 39 ^ come upon it. As it is added, saying, If thou hadst known, Ev.
the false city, which that city itself

even thou (we

who now
It

Thou here understand) wouldest weep. for thou knowest not what is at hand. rejoicest,
may
to

follows, at least in

herself
in her

up

carnal

For when she gave thy day. she had the things which pleasures,
this

day might be her peace. But why she had present goods for her peace, is explained by what follows, But now they are hidden from thy eyes. For if the eyes of her heart had not been hidden from the future evils which were hanging over her, she would not have been joyful in the Therefore He shortly added the prosperity of the present. punishment which was near at hand, saying, For the days
shall

come upon

thee.

CYRIL;
tures,

If thou
relate

hadst
the

known, even thou.


the

The Jews
Scrip

were not worthy to

receive

divinely inspired

mystery of Christ. For as often as Moses is read, a veil overshadows their heart that they should not see what has been accomplished in And Christ, who being the truth puts to flight the shadow. because they regarded not the truth, they rendered them
selves unworthy

which

of the salvation which flows from Christ.

here declares that His coming was to bring For unto this He came, that He peace to the whole world.

EUSEBIUS;

He

6J6

GOSPEL ACCORDING TO

CHAP. XIX.

should preach both to them that were near, and those that were afar off. But as they did not wish to receive the peace And that was announced to them, it was hid from them.

Gre

which was shortly to come upon them most expressly foretells, adding, For the days shall come upon thee, fyc. GREG. By these words the Roman leaders are pointed out. For that overthrow of Jerusalem is de which was made by the Roman emperors Vespasian scribed, and Titus. EUSEBIUS; But how these things were fulfilled we may gather from what is delivered to us by Josephus, who though he was a Jew, related each event as it took place, in exact accordance with Christ s prophecies. GREG. This too
therefore the siege

He

which

is

added, namely, They shall not leave in thee one

stone upon another , is now witnessed in the altered situation of the same city, which is now built in that place where
Christ was crucified without the gate, whereas the former Jerusalem, as it is called, was rooted up from the very

foundation.

And

the crime for which this punishment of

overthrow was inflicted is added, Because thou knewest not the time of thy visitation. THEOPHYL. That is, of my For I came to visit and to save thee, which if thou coming. hadst known and believed on Me, thou mightest have been
reconciled to the
as did those
;

Romans, and exempted from


believed on Christ.

all

danger,

who

C4reg.

wt sup.

I do not deny then that the former Jerusalem ORIGEN was destroyed because of the wickedness of its inhabitants, but I ask whether the weeping might not perhaps concern For if a man has sinned after this your spiritual Jerusalem. receiving the mysteries of truth, he will be wept over. More over, no Gentile is wept over, but he only who was of Jerusalem, and has ceased to be. GREG. For our Redeemer (J oes no t cease to weep through His elect whenever he perceives any to have departed from a good life to follow evil ways.

Who

if they had known their own damnation, hanging over them, would together with the elect shed tears over But the corrupt soul here has its day, rejoicing themselves.

in the passing time ; to whom things present are its peace* It seeing that it takes delight in that which is temporal. shuns the foresight of the future which may disturb its present

VEIL 41

44.
it

ST.

LUKE.

<U7

mirth; and hence


eyes.
after sin

follows,

But now are


is

they hid from thine

ORIGEN; But our Jerusalem

also

wept over, because

enemies surround it, (that is, wicked spirits,) and cast a trench round it to besiege it, and leave not a stone

behind; especially when a man after long continency, after years of chastity, is overcome, and enticed by the blandish ments of the flesh, has lost his fortitude and his modesty, and has committed fornication, they will not leave on him one stone upon another, according to Ezekiel, His former
righteousness

I will
else
;

not remember.
*

evil spirits lay siege to the soul, as it Greg, forth from the body, for being seized with the love of 39. n goes Ev the flesh, they caress it with delusive pleasures. They surj -

GREG. Or

The

round which

with a trench, because bringing all its wickedness it has committed before the eyes of its mind, they close confine it to the company of its own damnation, that
it

being caught in the very extremity of life, it may see by what enemies it is blockaded, yet be unable to find any way of
escape, because

which

it

it can no longer do good works, since those might once have done it despised. On every side

also they inclose the soul when its iniquities rise up before it, not only in deed but also in word and thought, that she

many ways greatly enlarged herself in wicked should now at the end be straitened every way in judg ness, ment. Then indeed the soul by the very condition of its guilt is laid prostrate on the ground, while its flesh which it
before in

who

believed to be
children
fall

its

life

is

death, only proceed from it, are in the last punishment of life scattered abroad. These may also be signified by the stones. For the

in

when

bid to return to dust. Then its all unlawful thoughts which

corrupt mind when to a corrupt thought it adds one more But when the soul corrupt, places one stone upon another.
is

doom, the whole structure of its thoughts is rent But the wicked soul God ceases not to visit with His teaching, sometimes with the scourge and sometimes with a miracle; that the truth which it knew not it may hear, and
led to
its

asunder.

though

still

despising

it,

may

return pricked to the heart in

overcome with mercies may be ashamed at the evil which it has done. But because it knows not the time of its visitation, at the end of life it is given over to its
sorrow, or

648

GOSPEL ACCORDING TO

CHAP. XIX.

bond

enemies, that with them it may be joined together in the of everlasting damnation.

45.
cast

And he went
out
;

them that

into the temple, and began to sold therein, and them that

bought

46. Saying unto them, It is written, the house of prayer but ye have made
:

My
it

house

is

a den of

thieves.

47.

And

he taught daily in the temple.

But the

Chief Priests and the Scribes and the chief of the


people sought to destroy him, 48. And could not find what they might do all the people were very attentive to hear him.
GREG.
for

Greg. sup

When He

had related the

evils that

were to come

the city, He straightway entered the temple, that He might cast out them that bought and sold in it. Shewing that the destruction of the people arose chiefly from the guilt

upon

to

of the priests. AMBROSE ; For God wishes not His temple be a house of traffic, but the dwelling-place of holiness,
priestly service in a saleable per but in a free and willing obedience. religion, Now there were in the temple a number of sellers
fix

nor does

He

the

formance of

CYRIL

who

sold animals, by the custom of the law, for the sacrificial victims, but the time was now come for the shadows to pass

Therefore away, and the truth of Christ to shine forth. who together with the Father was worshipped in the Christ, temple, commanded the customs of the law to be reformed,

but the temple to become a house of prayer; as it is added, My house, 8$c. GREG. For they who sat in the temple to receive money would doubtless sometimes make exaction to
the injury of those

who gave them none. THEOPHYL. The same thing our Lord did also at the and now He beginning of His preaching, as John relates
;

did

it

much

a second time, because the crime of the Jews was increased by their not having been chastened by the

former warning.

VER. 45

48.

ST.

LUKE.

649

AUG. Now mystically, you must understand by the temple Aug. de % Christ Himself, as man in His human nature, or with His body ijb. ii! But inasmuch as He isq u 48 united to Him, that is, the Church.
-

of the Church, it was said, Destroy this temple, John and I trill raise it up in three days. Inasmuch as the Church is joined to Him, is the temple understood, of which
the

Head

2,

He

seems

to

have spoken

from

hence;

Church who

in the same place, Take these away that there would be those in the signifying would rather be pursuing their own interest, or

find a shelter therein to conceal their wickedness, than follow


after the love

of Christ, and by confession of their sins


Greg.

receiving pardon be restored.

GREG. But our Redeemer does not withdraw His word


of preaching even from the unworthy and ungrateful. Acafter having by the ejection of the corrupt maincordingly tallied the strictness of discipline, He now pours forth the

39^
su P-

of grace. For it follows, And he teas teaching daily in, the temple. CYRIL; Now irom what Christ had said and done it was meet that men should worship Him as God, but
gifts

this, they sought to slay Him ; as it follows, chief priests and scribes and the chief of the. people BEDE Either because He daily sought to destroy him. in the temple, or because He had cast the thieves taught

far

from doing
lite

But

therefrom, or that coming thereto as King and Lord, He was greeted with the honour of a heavenly hymn of praise.

CYRIL; But the people held Christ in far higher estimation than the Scribes and Pharisees, and chiefs of the Jews, who not receiving the faith of Christ themselves, rebuked others.

Hence
do:

it

follows,

And

they could not Jind


ivere

icliat

they might

for all the people

BEDE; This may


with Jesus,
to destroy set aside,

very a/ ten tire to hear him. be taken in two ways; either that fearing a

tumult of the people they

knew nut what

they should do
;

whom they had settled to destroy or they sought Him because they perceived their own authority
and multitudes flocking
to

hear
is

Him.

GREG.
such

Greg.

Mystically, such as the temple of


the
life

God

in a city,

is"

of the religious in a faithful people. And there are some who take upon themselves the religious habit, and while they are receiving the privilege of Holv Orders, are sinking the sacred office of religion into a bargain
frequently

650
of worldly

GOSPEL ACCORDING TO
traffic.

ST.

LUKE.

CHAP. XIX.

For the

sellers in the

temple are those

who

give at a certain price that

which

is

For to sell justice is dition of receiving a reward. But the buyers in the temple are those, who whilst unwilling to discharge what is just to
sion of others.
their neighbour, and disdaining to do what they are in duty bound to, by paying a price to their patrons, purchase sin. ORIGEN If any then sells, let him be cast out, and espe
;

the rightful posses to observe it on con

he sells doves. For of those things which have been revealed and committed to me by the Holy Spirit, I either sell for money to the people, or do not teach without hire, what else do I but sell a dove, that is, the Holy Spirit?
cially if

AMBROSE

Therefore our Lord teaches generally that

all

worldly bargains should be far removed from the temple of God; but spiritually He drove away the money-changers,

who
Greg.

seek gain from the

Lord

Scripture, lest they should discern And these make the house of God a

money, that is, the divine good and evil. GREG. den of thieves, because
r

when

corrupt

men

sword of

their

hold religious offices, they slay with the wickedness their neighbours, w hom they

to life by the intercession of their prayers. also is the soul of the faithful, which if it put forth corrupt thoughts to the injury of a neighbour, then is it

ought to raise

The temple
as

become

it

were a lurking place of thieves.


is

But when the


evil, truth

soul of the faithful

wisely instructed to shun

teaches daily in the temple.

CHAP. XX.
1. And it came to pass, that on one of those days, as he taught the people in the temple, and preached the Gospel, the Chief Priests and the Scribes came

upon him with the


2.

elders,

him, saying, Tell us, by what authority doest thou these things ? or who is he that

And spake unto

gave thee
3.

this authority?

And he answered and


;

also ask
4.

said unto them, I will one thing and answer me you The baptism of John, was it from heaven, or of
:

men
5.

we

they reasoned with themselves, saying, If shall say, From heaven; he will say, Why then

And

believed ye
6.

him not? But and if we say, Of men


:

all

the people will

stone us

for

they be persuaded that John was a


tell

prophet.
7.

And
it

whence
8.

they answered, that they could not was.


Jesus said unto them, Neither I do these things.
tell I

And

you

by what authority

AUG. Having related the casting out of those that bought Au g- d and sold in the temple, Luke omits Christ s going to Bethany 1.11.0.6 and His return again to the city, and the circumstances of the fig-tree, and the answer which was made to the
astonished disciples, concerning the power of faith. And having omitted all these, as he does not, like Mark, pursue the
events of each day in order, he

commences with

these words,

652

GOSPEL ACCORDING TO

CHAP. XX.

it came to pans, tit at on one of those days; by which we understand that day on which Matthew and Mark related may that event to have taken place. EUSEB. But the rulers who

And

should have been struck with wonder at one who taught such heavenly doctrines, and have been convinced by His words

and deeds that this was the same Christ whom the Prophets had foretold, came to hinder Him, so helping onward the de For it follows, And spake unto him, struction of the people. saying, Tell us, by what authority doest thou these things? As if he said By the law of Moses, those only who are fyc. sprung from the blood of Levi have authority to teach, and power over the sacred buildings. But Thou who art of the line of Judah usurpest the offices assigned to us. Whereas, O Pharisee, if thou hadst known the Scriptures, thou wouldest have called to mind that this is the Priest after the order of Melchisedec, who offers to God them that believe on Him by that worship which is above the law. Why then art thou He cast out of the sacred house things which troubled. seemed necessary for the sacrifices of the law, because He
;

calls us

by
;

faith to the true righteousness.

BEDE

Or when they

say,

By what

authority doest thou

these things? they doubt concerning the power of God, and wish it to be understood that of the devil He doeth this.

Adding moreover, And who is he that yace ihee tliis autho rity? Most plainly do they deny the Son of God when they think that not by His own power but another s He doeth Now our Lord by a simple answer might have miracles.
refuted such a

calumny

but

He

wisely asks a question, that

words they might condemn them by And lie answered and said unto them, I also will selves. THEOPHYL. For that He might shew that they ask, Sfc. had always rebelled against the Holy Spirit, and that besides
their silence or their

Isaiah, whom they remembered not, they had refused to believe John whom they had lately seen He now in his turn puts the question to them, proving that if so great a Prophet as John who was accounted greatest among them had been disbe lieved when he testified of Him, they w ould in no wise
;
r

believe

Him, answering by what authority He did this. EUSEB. His question concerning John the Baptist is not from whence was he sprung, but whence received he his law

VEIL 9

1H.

ST.

LUKK.

6 53

of ba])tisin. But they feared not to shun the truth. For dod sent John as a voice, crying, Prepare ye the way of
the Lord.
to speak the truth, lest it should did ye not believe? and they scruple to blame Inj the forerunner, not from fear of God, but of the people; as it follows, Ami they reasoned within themselves* saying, If

But they dreaded

be said,

tec shall

fifty,

him Me.

not.

From heaven ; he will say, Why then believed ye BKDE As if He should say, lie whom you confess
;

had his

gift of prophecy from heaven,

And ye heard

and gave testimony to from him by what power I should do

these things.

It follows,

But

if ice shall say,

Of men

the

whole people it ill stone us: for they he persuaded that John was a prophet. Therefore perceived they in whatever way
they should answer they would fall into a trap, fearing the And stoning, but much more the confession of the truth.
they answered, that they could not tell Because they will not confess that which they knew, they were baflled, and the Lord would not tell them what He knew as it follows, And Jesus said unto them, Neither will I tell you by what authority I do these For there are two reasons especially why we should fhiiH/s.
it

then

follows,
it

And

whence

was.

conceal the truth from those that ask

for

example, when

the questioner is incapable of understanding what he asks, or when from hatred or contempt he is unworthy to have his

questions answered.

Then began he to speak parable A certain man planted


9.
;

to

the people this

it

forth to

husbandmen, and went


at the

a vineyard, and let into a far country

for a long time.


10.

And

season he sent a servant to the

husbandmen, that they should give him of the fruit of the vineyard but the husbandmen beat him, and
:

sent

him away empty.

sent another servant: and they beat him also, and entreated him shamefully, and
11.

And again he

sent

him away empty.

G54
12.

GOSPEL ACCORDING TO

CHAP. XX.

And

again he sent a third


out.

and they wounded

him

also,

and cast him


said
I will

13.
shall I

Then
do?

the lord of the

send

my

vineyard, What beloved son: it may be

they

will reverence

14.

him when they see him. But when the husbandmen saw him, they

reasoned

themselves, saying, This is the heir come, let us kill him, that the inheritance may be

among

our

s.

15.

So they cast him out of the vineyard, and

killed him.

What

therefore shall
?

the lord of the

vineyard do unto them


16.

He

shall

come and destroy

these husbandmen,

and shall give the vineyard to others.


they heard
it,

And when

they said, God forbid. he beheld them, and said, What is this 17. then that is written, The stone which the builders the head of the corner ? rejected, the same is become

And

Whosoever shall fall upon that stone shall be broken but on whomsoever it shall fall, it will grind him to powder.
18.
;

EUSEB. The

bled together in the temple,


foretelling

rulers of the Jewish people being now assem Christ put forth a parable,

by a

figure the things they

were about

to

do

to

Him, and the rejection that was in store for them. AUG. Matthew has omitted for brevity s sake what Luke has not, EvTii. c- 70. namely, that the parable was spoken not to the rulers only who asked concerning His authority, but also to the people. AMBROSE Now many derive different meanings from the name vineyard, but Esaias clearly relates the vineyard of the Isa. 5. Lord of Sabaoth to be the house of Israel. This vineyard who else but God planted ? BEDE The man then who
Aug.
; ;

plants the vineyard is the same who, according to another EUSEB. But the parable, hired labourers into his vineyard. parable which Esaias gives denounces the vineyard, whereas

our Saviour

parable

is

not directed against the vineyard, but

VEU. 9

18.
it;

ST. LUKIr.

55
out

the cultivators of
to

of
is,

whom

it is

added,

And

he

let

it

husbandmen,

that

to the elders of the people,

and the

chief priests, and the doctors, and all the nobles. THEOPHYL. Or each one of the people is the vineyard, each likewise is the husbandman, for every one of us takes care of himself.

Having committed then the vineyard to the husbandmen, he went away, that is, he left them to the guidance of their own judgment. Hence it follows, And went into afar country for a long time. AMBROSE Not that our Lord journeys from place to place, seeing that He is ever present in every place, but that He is more present to those who love Him, while He removes Himself from those who regard Him not. But He was absent for a long time, lest His coining to require His fruit might seem too early. For the more indulgent it
;

renders obstinacy the less excusable. Or God took Himself away from the vineyard for ; the course of many years, for since the time that He was seen
is, it

CYRIL

descend in the likeness of fire upon Mount Sinai, He no Exod, longer vouchsafed to them His visible presence though no change took place, in which He sent not His prophets and
to
;

righteous men to give warning thereof; as it follows, And at the time of the vintage he sent a servant to the husbandmen,

THE that they should give him of the fruit of the vineyard. OPHYL. He says of the fruit of the vineyard, because not the whole fruit, but part only, He wished to receive. For what does God gain from us, but His own knowledge, which is also
our

But it is rightly written fruit, not in no increase in this vineyard. The crease. For first servant sent was Moses, who for forty years sought of the husbandmen the fruit of the law which he had given,
profit.
;

BEDE

there was

but he was wroth against them,

for they

provoked his

spirit.

Hence
empty.

it

follows,

But they beat him, and sent him away


it

AMBROSE

And

came

to

pass that

He
;

ordained

many

him disgraced and empty, others, for they could reap nothing from them as it follows, And
the Jews sent back to

whom

again he sent another servant. BEDE By the other servant is meant David, who was sent after the commandment of the law, that he by the music of his psalmody might stir up the hus
;

bandmen

to the exercise of

good works.

But they on the

650
i

GOSPEL ACCORDING TO

CHAP. XX.

Sam.

contrary declared, What portion have we in David, neither have we inheritance in the son of Jesse. Hence it follows, kings

12, 16.

him also, and entreated him shamefully, and him away empty. But He does not stop here, for it follows, And again he sent a third: whereby we must un derstand the company of prophets who constantly visited the people with their testimony. But which of the Prophets did they not persecute as it follows, And they wounded him also, and cast him out. Now these three successions of ser
they beat sent
;

And

vants, our

Lord elsewhere shews

to

comprehend under a

figure all the teachers under the law, when He says, For all those things must be fulfilled which were written in the

law of Moses, and the Prophets, and the Psalms, concerning


me.

THEOFHYL.

things, the Son is delegated ; for Lord of the vineyard, What shall

After the prophets then had suffered all these it follows, Then said the

I do?

That the Lord of

the vineyard speaks doubtingly, arises not from ignorance, for what is there that the Lord knows not? but He is said to

man may be preserved. CYRIL of the vineyard also ponders what He should do, not that He is in need of ministers, but that having thoroughly
hesitate, that the free will of
;

The Lord

tried every device of human aid, yet His people being in no wise healed, He may add something greater; as He goes on to say, / will send my beloved son : if may be they will reve

rence

him when

they see him.

THEOPHYL.

Now He

said

this, not as ignorant that they would treat Him worse than they did the prophets, but because the Son ought to be re verenced by them. But if they should still be rebellious and

slay

Him,

this

would crown

their iniquity.

Lest therefore

any should say that the Divine Presence has necessarily been the cause of their disobedience, He uses purposely this doubt
ful

the only-begotten Son was sent to ; the unbelieving Jews, wishing to be rid of the Heir, them,

mode of speech. AMBROSE When then

put

death by crucifying Him, and rejected Him Him. Christ is the Heir and the Testator like by denying wise. The Heir, because He survives His own death; and
to

Him

of the testament which


it

He

Himself bequeathed,
our advances.

He

reaps as

were the hereditary

profits in

BEDE; But

VER. 9

18.

ST.

LUKK.

657

our Lord most clearly proves that the Jewish rulers crucified Son of God not from ignorance but for envy. For they knew it was He to whom it was said, / will (jive thee the
the

Ps. 2, 8.

heathen for thine inheritance. And they cast him out of the Because Jesus, that He might Heb. 13, vineyard, and slew him. the people by His blood, suffered without the gate. sanctify TIIEOPHYL. Since we have already assumed the people,
not Jerusalem, to be the vineyard, it may perhaps be more indeed slew Him without the properly said that the people that is, our Lord suffered without the hands of the vineyard;
did not with their own people, because in truth the people hands inflict death upon Him, but delivered Him up to Pilate

But some by the vineyard have under stood the Scripture, which not believing they slew the Lord. And so without the vineyard, that is, without Scripture, our
and the Gentiles.
Lord
is

said to have suffered.


cast out of the vineyard and slain, be driven out of the hearts of the unbelievers,

BEDE; Or was He
first

cause He was and then fastened to the cross ? CHRYS. Now it was not accidentally but part of the pur

pose of the divine dispensation that Christ came after the For God does not pursue all things at once, but prophets. accommodates Himself to mankind through His great mercy;
for if they despised

His Son coming after His servants, much For they who less would they have heard Him before. listened not to the inferior commands, how would they have
heard the greater?

AMBROSE He rightly puts a question to them, that they may condemn themselves by their own words, as it follows, What then will the Lord of the vineyard do to them? BASIL; And this happens as it were to men who are
;

condemned, having nothing to answer to the plain evi dence of justice. But it is the property of Divine mercy
not to
inflict

punishment

in

secret,

but to

foretell it

with

threatenings, that so it might recall men to repentance; and thus it follows here, He shall come and destroy those husband

men.

AMBROSE He says, the Lord of the vineyard will come, because in the Son is present also the Father s majesty; or because in the last times He will be more graciously pre sent by His Spirit in the hearts of men. 2 u VOL. in.
;

658

GOSPEL ACCORDING TO
rulers

CHAP. XX.

CYRIL; The Jewish

were shut out then, because

they resisted their Lord s will, and made the vineyard barren which was entrusted to them. But the cultivation of the

vineyard was given to the Priests of the New Testament, upon which the Scribes and Pharisees, as soon as they per ceived the force of the parable, refuse to permit it, saying as
follows,

God forbid. They did not however escape any whit the more, because of their obstinacy and disobedience to the faith of Christ.
THEOPHYL.

Now Matthew

seems

to relate

the

parable

differently; that when our Saviour asked indeed, What will he do then to the husbandmen ? the Jews answered, he will

miserably destroy them. the two circumstances.


that

But there is no difference between The Jews at first pronounced


of the parable

opinion,

then

Au gcon

de

Ev

said,
"in

God

lib. iv.

the

forbid, multitude of which


craftily

cap. 70.

those

who

AUG. Or else, we are speaking there were asked our Lord by what authority He
as

perceiving the point Luke here relates.

acted; there were those also who not craftily, but faithfully, cried aloud, Blessed is Jie icho cometh in the name of the

would be some who would say, He will those husbandmen, and let out his vine miserably destroy yard to others. Which are rightly said to have been the
Lord.

And

so there

words of our Lord Himself, either on account of their truth, or because of the unity of the members with the head while there would be others also who would say to those who made this answer, God forbid, inasmuch as they under stood the parable was spoken against themselves. It follows, And he beheld them, and said, What is this then that is writ
;

The stone which the builders rejected, the same is become head of the corner ? BEDE As if Pie said, How shall the be fulfilled, except that Christ, being rejected and prophecy
ten,

the

by you, is to be preached to the Gentiles, who will be on Him, that as tfye corner stone He may thus from both EUSEB. Christ is nations build up one temple to Himself?
slain

lieve

Dan.
34

2,

called a stone on account of His earthly body, cut out without hands, as in the vision of Daniel, because of His birth of the Virgin. But the stone is neither of silver nor gold, because

He is not any glorious King, but a man lowly and despised, .wherefore the builders rejected Him. THEOPHYL. For the

VEIL 9

18.

ST.

LUKE.
said, This

rulers of the people rejected


is

Him, when they

man John 9,

not of God.

But

He was

so useful and so precious, that

was placed as the head stone of the corner. CYRIL; But holy Scripture compares to a corner the meeting togetherip et .2 of the two nations, the Jew and the Gentile, into one faith. 7
-

He

For the Saviour has compacted both peoples into one new 20. man, reconciling them in one body to the Father. Of saving help then is that stone to the corner made by it, but to the Jews who resist this spiritual union, it bringeth destruction. THEOPHYL. He mentions two condemnations or destruc tions of them, one indeed of their souls, which they suffered
being offended in Christ. And He touches this when He says, Whosoever shall fall upon that stone shall be shaken to
pieces.

Ji,pn. 2j

But the other of their captivity and extermination, which the Stone that was despised by them brought upon
them.

And He points to this when He says, But upon whomsoever it shall fall, it shall grind him to powder, or winnow him. For so were the Jews winnowed through the whole world, as the straw from the threshing floor. And
mark
mitted against
the order of things; for first comes the wickedness com Him, then follows the just vengeance of God.

Or else, He who is a sinner, yet believes on Christ, ; indeed upon the stone and is shaken, for he is preserved by penitence unto salvation. But upon whomsoever it shall fall, that is, upon whom the stone itself has come down be cause he denied it, it shall grind him to powder, so that not even a broken piece of a vessel shall be left, in which
falls

BEDE

may

be drunk a

little

water.

Or,

He means by

those

who

fall

upon

as only despise Him, and therefore do not yet utterly perish, but are shaken violently so that they cannot

Him, such

But upon whom it falls, upon them shall He judgment with everlasting punishment, therefore shall it grind them to powder, that they may be as the dust?*.\,\, tc/iich the wind scatters from the face of the earth.

walk upright.

come

in

AMBROSE bandman is

The vineyard is also our type. For the hus the Almighty Father, the vine is Christ, but we Johnif>, 5 are the branches. Rightly are the people of Christ called a
;

carries on its front the sign of the cross, are gathered in the latter time of the year, or because to all men, as to the equal rows of vines, as
it

vine, either because

or because

its

fruits

poor

2 u 2

660

GOSPEL ACCORDING TO

CHAP. XX.

well as rich, servants as well as masters, there is an equal allotment in the Church without distinction of persons. And

as the vine

is

married to the

trees, so is the
is

Loving prune it, lest it grow too luxuriant in the shade of its foliage, and check by unfruitful boastfulness of words the ripening of its natural character. Here must be the vintage of the
Bede.

this vineyard, the

husbandman

body to the soul. wont to dig it and

whole world, for here is the vineyard of the whole world. BEDE ; Or understanding it morally; to everyone of the in
faithful is let out a

Marc,

vineyard to cultivate, in that the mystery of baptism is entrusted to him to work out. One servant is a second and a third, when the Law, the Psalms, and sent,
to

the Prophets are read. But the servant who is sent is said be treated despitefully or beaten, when the word heard is despised or blasphemed. The heir who is sent that man kills
as far as he can,. who

Heb.

6,

by sin tramples under foot the Son of God. The wicked husbandman being destroyed, the vineyard is given to another, when with the gift of grace, which the proud man spurned, the humble are enriched.

19.

And

the Chief Priests and the


to lay
:

Scribes

the

same hour sought


feared the people

for

and they ; that he had they perceived


them.

hands on him

spoken
20.

this parable against

they watched him, and sent forth spies, which should feign themselves just men, that they

And

might take hold of his words, that so they might deliver him unto the power and authority of the
governor.
21.

And

they asked him, saying, Master, we

know

that

thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way
of

God truly 22. Is it lawful for us to give tribute unto Caesar,


:

or no

23.

But he perceived

their craftiness,

and said unto

them,

Why

tempt ye

me ?

VER.

1920.

ST.

LUKE.

GGi

Shew me a penny. Whose image and super scription hath it ? They answered and said, Caesar s.
24.

he said unto them, Render therefore unto Caesar the things which be Caesar s, and unto God
25.

And

the things which be God s. 26. And they could not take hold of his words

before the people : and they marvelled at his answer, and held their peace.
rulers of the Jews, per was spoken of them, to depart from evil, having been thus as it were warned concern ing the future. But little mindful of this, they rather gather

CYRIL;

It

became indeed the


the parable

ceiving that

a fresh occasion for their crimes.

Law
teous

restrained

them

not, which

The commandment of the says, The innocent and righ- Exod.


23 7

thou shalt not slay, but the fear of the people checked their wicked purpose. For they set the fear of man
before the reverence of God.

men

The reason

of this purpose

is

given, for they perceived (hat he spoke this parable against them. BEDE ; And so by seeking to slay Him, they proved

the truth of what


self is the Heir,

He had said in the parable. For whose unjust death He said was
This also
in
is

He Him
to

nished.
kill

the

They Son of God.

are the wicked

be pu husbandmen who sought to

Church when any one, only


lives,

name

daily committed in the a brother, is ashamed

or afraid, because of the many good men with whom he to break into that unity of the Church s faith and peace which he abhors. And because the chief priests

sought to lay hold of our Lord but could not by themselves,


they tried to accomplish
it

follows,
to

seemed

it by the hands of the governor; as watched him, 8$c. CYRIL For they they be trifling, yet were in earnest, forgetful of God,

And

who
a

says,

Who

is this

that hideth his counsel from

me? For Job 42,


8

they come
his speech.

to Christ the Saviour of all, as

common man,

as

it

follows,

though He were that they might take him in

THEOPHYL. They laid snares for our Lord, but got their own feet entangled in them. Listen to their cunning, And they asked Him, saying, Master, we know that thou sayest and

662

GOSPEL ACCORDING TO

CHAP. XX.

tcachest rightly. BEDE; This smooth and artful question was to entice the answerer to say that he fears God rather than Caesar, for it follows, Neither acceptest thou the person

of any, but teachest the way of God truly. This they say, to entice Him to tell them that they ought not to pay tribute, in
order that the .servants of the guard, (who according to the other Evangelists are said to have been present,) might

immediately upon hearing


sedition against the

it

seize

Him

as the leader of a

so they proceed to ask, Is it lawful to give tribute to Caesar, or not? For there was a great division among the people, some saying that for the

Romans.

And

sake of security and quiet, seeing that the Romans fought for all, they ought to pay tribute; while the Pharisees, on the
contrary, declared, that the people of

God who
the

in case He said they should be accused by the people, as placing the nation under the yoke of slavery, but if He forbade them to pay the tax, that they should denounce
it

ought not THEOPHYL. Therefore


first fruits,

to

be subject to

gave tithes and law of man.

was intended,

ought

to give tribute to Caesar, that

He

Him

as a stirrer

up of

escapes their snares, as

it

divisions to the governor. But He follows, Perceiving their craftiness,

he said unto them,

Why

tempt ye

me ? Shew me a penny.

Whose image and superscription has it? AMBROSE; Our Lord here teaches us, how cautious we ought to be in our
Mat.
16
10,

answers to heretics or Jews; as


wise as serpents. BEDE; Let those
to

He

has said elsewhere,

Be ye

who impute the question of our Saviour learn from this place that Jesus was well ignorance, able to know whose image was on the money; but He asks
the question, that
;

might give a fitting answer to their follows, They answered and said, Caesar s. We must not suppose Augustus is thereby meant, but Tiberius, for all the Roman kings were called Caesar, from the first Caius Caesar. But from their answer our Lord easily solves the question, for it follows, And he said unto them, Render unto C(Bsar the things which be C&sar s, and unto God the
words
for
it

He

things ichich be

God s. TITUS; As if He said, With your words ye tempt me, obey me in works. Ye have indeed Caesar s image, ye have undertaken his offices, to him there

fore give tribute, to

God

fear.

For God require th not money,

ST.

LUKE.

0()3

but

faith.

BEDE; Render
is to

also to

God

the things which be

God s,

that

say,

tithes, first fruits, offerings,

and

sacrifices.

THEOPIIYL. And observe that He said not, give, but return. For it is a debt. Thy prince protects thee from enemies, renders thy life tranquil. Surely then thou art bound to him tribute. Nay, this very piece of money which thou pay
bringest thou hast from him.
s

Return then

to the

king the

also has given thee understanding and king money. make then a return of these to Him, that thou mayest reason,

God

not be compared to the beasts, but in


wisely.

AMUROSE; Be

things mayest walk unwilling then, if thou wouldest not


all

And thou rightly offend Caesar, to possess worldly goods. For no teachest, first to render the things which be Caesar s.
one can be the Lord
world.
s

unless he has

first

Oh most

galling

chain!

To promise

renounced the to God, and

pay not. Fur greater is the contract of faith than that of money. OIUGEN; Now this place contains a mystery. For there are two images in man, one which he received from God, as it is written, Let us make man in our own imaye: another Gen. from the enemy, which he has contracted through dis obedience and sin, allured and won by the enticing baits of For as the penny has the image the prince of this world. of the emperor of the world, so he who does the works of the power of darkness, bears the image of Him whose works he He says then, Render unto Ccesar the tliinys which doth.
that is, cast away the earthly image, that ye may be able, by putting on the heavenly image, to render unto God the things which be God s, namely, to love God. Which

i,

be

C<esar is

things

Moses says God requires of


of us, not because

us.

But God makes

this Deut.
12

demand
give

He

has need that

we should 10

Him

any thing, but

that,

when we have
our salvation.

given, lie might

grant us this very same

gift for

they who ought rather to have believed such marvelled that in all their cunning they had great wisdom, found no opportunity of catching Him. As it follows, And

BEDE;

Now

they could not take hold of his ivords before the people:

and they marvelled at his answer, and held their peace. THEOPHYL. This was their main object, to rebuke Him

#64

GOSPEL ACCORDING TO

CHAP. XX.

before the people, which they were unable to do becauss of the wonderful wisdom of His answer.

27.

Then came

to

him
is

certain of the Sadducees,

which deny that there asked him,


28. Saying, Master,

any resurrection

and they

man

brother die, children, that his


s

Moses wrote unto us, If any having a wife, and he die without brother should take his wife, and

raise

up seed unto his brother. There were therefore seven brethren: and the first took a wife, and died without children. 30. And the second took her to wife, and he died
29. 31.

childless.

And

the third took her; and in like


:

manner

the seven also

and they
in

left

no children, and died.


died also.

32. Last of all the


33. Therefore

woman

the resurrection whose wife of

them
34.

is

she

for seven

had her

to wife.

And
of
:

Jesus answering said


this

unto them,

The
in

children

world

marry, and are

given

marriage
35.

obtain that

But they which shall be accounted worthy to world, and the resurrection from the
: :

dead, neither marry, nor are given in marriage 36. Neither can they die any more for they are unto the angels and are the children of God, equal
;

being the children of the resurrection. 37. Now that the dead are raised, even Moses

shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God
of Jacob.

38. For he
living
:

is

not a

God

of the dead, but of the

for all live

unto him.

VER. 27

40.

ST.

LUKE.

665

39.

Then

certain of the Scribes


said.

answering said,

Master, thou hast well


40.

And

after that they


all.

durst not ask him any

question at

heresies among the Jews, one of boasted in the righteousness of their tradi 11 separated; tions, and hence they were called by the people, the other of the Sadducees, whose name signified righteous," claiming to themselves that which they were not. When the

BEDE; There were two

the Pharisees,

who

"

"

former went away, the latter came to tempt Him. OIUGEN; The heresy of the Sadducees not only denies the resurrection
of the dead, but also believes the soul to die with the body.

Watching then

to entrap our Saviour in His words, they a question just at the time when they observed proposed Him teaching His disciples concerning the resurrection as
;

it

follows,

And

they asked him, saying, Master,


fyc.

Moses

ivrote

to us,

If a brother,

AMBROSE; According

to the letter

of the law, a woman is compelled to marry, however unwilling, in order that a brother may raise up seed to his brother who
is

dead.

The

letter therefore killeth,

but the Spirit

is

the

master of charity.

THEOPHYL.

upon a weak foundation, For imagining the of the resurrection.

the Sadducees resting did not believe in the doctrine


future
life

Now

in the

resurrection to be carnal, they were justly misled, and hence reviling the doctrine of the resurrection as a thing impossible BEDE; fj t.^ they invent the story, There were seven brothers, $c.

e>

utsu PThey devise this story in order to convict those of folly, who assert the resurrection of the dead. Hence they ob

ject a base fable, that they

may deny

the truth of the resur

rection.

AMBROSE;

Mystically, this
it

woman

is

the synagogue, which


|

had seven husbands, as

said to the Samaritan, Thou j husbands, because the Samaritan follows only the hadstfive five books of Moses, the synagogue for the most part seven.
is

ln 4

18>

from none of them has she received the seed of an hereditary offspring, and so can have no part with her
resurrection, because she perverts the of the precept into a carnal. For not spiritual meaning carnal brother is pointed at, who should raise seed to his any

And

husbands

in

the

666

GOSPEL ACCORDING TO

CHAP. XX.

deceased brother, but that brother who from the dead people of the Jews should claim unto himself for wife the wisdom
of the divine worship, and from it should raise up seed in the Apostles, who being left as it were unformed in the
of the synagogue, have according to the election of grace been thought worthy to be preserved by the admixture of a new seed. BEDE; Or these seven brothers answer to

womb

the reprobate, who throughout the whole life of the world, which revolves in seven days, are fruitless in good works, and these being carried away by death one after another,
at length the course of the evil world, as the barren
itself also

passes away.

woman, THEOPHYL. But our Lord shews that

in the resurrection there

Aug

de

will be no fleshly conversation, thereby overthrowing their doctrine together with its slender foundation as it follows, And Jesus said unto them, The children of this world marry, fyc. AUG. For marriages are
;

cap. 49.

EvTAi. f r the sake of children, children for succession, succession because of death. Where then there is no death, there are no marriages ; and hence it follows, But they which shall be

accounted worthy,
if

8$c.

BEDE; Which must not be taken

as

worthy were either to rise again or be without marriage, but all sinners also shall rise again, and
are

only they who

abide without marriage in that new world. But our Lord wished to mention only the elect, that He might incite the minds of His hearers to search into the glory of the resur
rection.

Aug. de
Ev^ubi
sup.

AUG. As our discourse is made up and completed by departing and succeeding syllables, so also men themselves whose faculty discourse is, by departure and succession make up and complete the order of this world, which is But built up with the mere temporal beauty of things.
in the iuture
is
life, seeing that the Word which we shall enjoy formed by no departure and succession of syllables, but all things which it has it has everlastingly and at once, so those who partake of it, to whom it alone will be life,

shall neither depart


it

by death, nor succeed by


;

birth,

even as
to
is

now

is

with the angels

as

it

follows,

For they are equal

the angels.

CYRIL; For as the multitude of the angels

indeed very great, yet they are not propagated by generation, but have their being from creation, so also to those who rise

VER. 27

40.

ST.

LUKE.

()67

again, there is no more necessity for marriage; as it follows, And are the children of God. THKOPHYL. As if He said,

Because it is God who worketh in the resurrection, rightly are they called the sons of God, who are regenerated by For there is nothing carnal seen in the the resurrection. of them that rise again, there is neither coming regeneration
together,

nor the

womb, nor

equal to the angels,

birth. BEDE; Or they are and the children of God, because made

new by the glory of the resurrection, with 110 fear of death, with no spot of corruption, with no quality of an earthly condition, they rejoice in the perpetual beholding of God s
presence.

But because the Lord says in Matthew, which ; here omitted, Ye do err, not knowing the Scriptures, I Mat. 22, ask the question, where is it so written, They shall neither marry, nor be given in marriage ? for as I conceive there is
is

ORIGEN

no such thing

to

be found either

in the

Old or

New

Testa

ment, but the whole of their error had crept in from the reading of the Scriptures without understanding; for it is said
in Esaias,

My

elect shall not

have children for a curse.

Isai. 65,

Whence
tion.

they suppose that the like will happen in the rcsurrecBut Paul interpreting all these blessings as spiritual,
to

23

knowing them not


have blessed us in

be carnal, says to the Ephesians, Ye

Eph.
3

i,

all spiritual blessings.

THEOPHYL. Or

to

the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also shared Exod. the God of Abraham, 3 6 at the bush, as the Lord saith,

lam

God of Isaac, and the God of Jacob. As if he said, If the patriarchs have once returned to nothing so as not to live with God in the hope of a resurrection, He would not have
the
said,

but, I was, for we are accustomed to speak of dead and gone thus, I was the Lord or Master of things such a thing; but now that He said, / am, He shews that He This is what follows, is the God and Lord of the living. But he is not a God of the dead, but of the living: for all For though they have departed from life, yet lire unto him.

/ am,

hope of a resurrection. BEDE Or says having proved that the souls abide after death, (which the Sadducecs denied,) He might next introduce the resurrection also of the bodies, which together
live they

with

Him in

the

He

this, that after

668

GOSPEL ACCORDING TO

CHAP. XX.

with the souls have done good or evil. But that is a true life which the just live unto God, even though they are dead
in the body.

Now to prove the truth of the resurrection, He might have brought much more obvious examples from the Prophets, but the Sadducees received only the five books of

Chr\s.

Moses, rejecting the oracles of the Prophets. CHRYS. As the saints claim as their own the common ^ or(i f tne world, not as derogating from His dominion, but testifying their affection after the manner of lovers, who do not brook to love with many, but desire to express a certain peculiar and especial attachment; so likewise does God call Himself especially the God of these, not thereby narrowing for it is not so much the but enlarging His dominion multitude of His subjects that manifests His power, as the virtue of His servants. Therefore He does not so delight in the name of the God of heaven and earth, as in that of the God of Abraham, Isaac, and Jacob. Now among men servants are thus denominated by their masters for we say, The steward of such a man, but on the contrary God is
; ;

called the

God of Abraham. THEOPHYL. But when the Sadducees were


commend

Scribes

saying to Him,

silenced, the Jesus, for they were opposed to them, Master, ilwu hast well said. BEDE; And

since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the

Roman
of envy

power. From which we may learn, that the poison may indeed be subdued, but it is a hard thing to
at rest.

keep

it

41.

And
is

he said unto them,

How

say they that

Christ

David s son ? 42. And David himself


said unto

saith in the

The LORD
hand,

my

Lord, Sit thou

book of Psalms, on my right

thine enemies thy footstool. 44. David therefore calletb him Lord, how
43. Till I

make

is

he

then his son

THEOPHYL. Although our Lord was shortly about to enter on His Passion, He proclaims His own Godhead, and that

VER. 41
too

44.

ST.

LUKE.

669

neither incautiously nor boastfully, but with modesty.

For

He

puts a question to them, and having thrown them

into perplexity, leaves them to reason out the conclusion; as it follows, And he said unto them, say they that

How

Christ

is

David s

son ?

AMBROSE

They

are not

blamed here

because they acknowledge Him to be David s Son, for the Luke 2 blind man for so doing was thought worthy to be healed. Matt And the children saying, Hosanna to the Son of David^i,^. rendered to God the glory of the highest praise; but they
are blamed because they believe Him not to be the Son of God. Hence it is added, And David himself saith in the book of Psalms, The Lord said unto my Lord. Both the Ps. no, 1 Father is Lord and the Son is Lord, but there are not two Lords, but one Lord, for the Father is in the Son, and the Son is in the Father. He Himself sits at the right hand of

the Father, for


;

He

is

coequal with the Father, inferior to

none for it follows, Sit thoti at my right hand. He is not honoured by sitting at the right hand, nor is He degraded by being sent. Degrees of dignity are not sought for, where
the fulness of divinity. AUG. By the sitting we must not conceive a posture of the Aug. de human limbs, as if the Father sat on the left and the Son on s ymbois
lo.

ad

the right, but the right hand itself we must interpret to be Catech. the power which that Man received who was taken up into

Himself by God, that He should come to judge, who at first to be judged. CYRIL; Or, that He sits on the Father s For whose throne is right hand proves His heavenly glory.

came

But sitting when equal, their Majesty is equal. God signifies a universal kingdom and power.

it is

said of

Therefore

He sitteth at the right hand of the Father, because the Word proceeding from the substance of the Father, being made
not off His divine glory. THEOPHYL. He manifests then that He is not opposed to the Father, but agrees with Him, since the Father resists the Son s enemies, Until I make thine enemies thy footstool. AMBROSE; We must believe then that Christ is both God and man, and that His enemies are made subject to Him by
flesh, putteth

the Father, not through the weakness of His power, but through the unity of their nature, since in the one the other For the Son also subjects enemies to the Father, in works.

()70
Johni7, that

GOSPEL ACCORDING TO

CHAP. XX.

asks the question, and having excited their doubts, leaves them to deduce the consequence ; as it follows, David
fore

He He

glorifies the

Father upon earth.

THEOPHYL. There

therefore calleth David in truth

him Lord, how is he then his son? CHRYS. was both the Father and the servant of

Christ, the former indeed according to the flesh, the latter in the Spirit.

CYRIL

We

then likewise in answer to the

new

Pharisees,

who

Son of the holy Virgin to be the true Son of God, nor to be God, but divide one son into two, put the like objections: How then is the Son of David David s Lord, and that not by human lordship, but divine?
neither confess the

45.

Then

in the audience of all the people he said

unto his disciples,

Beware of the Scribes, which desire to walk in long robes, and love greetings in the markets, and
46.

the highest seats in the synagogues, and the chief

rooms
47.

at feasts

Which devour widows


prayers
:

houses, and for a shew

make long
damnation.

the same shall receive greater

Chrys. Horn.

Joann.

is more powerful than to argue For this is even of more weight than For when Christ worked miracles, He miracles themselves. was often gairisayed. But when He cited the Prophets, men were at once silent, because they had nothing to say. But when they were silent, He warns against them ; as it is said, Then in the audience of all the people he said to his THEOPHYL, For as He was sending them to teach disciples. the world, He rightly warns them not to imitate the pride of

CHRYS,

Now

nothing

from fjje Prophets.

the Pharisees.

Beware of the
is,

Scribes,

who

desire to

walk

in

go forth into public, dressed in fine LukeIG, clothes, which was one of the sins remarked in the rich man. CYRIL ; The passions of the Scribes were the love of vain
to

long robes, that

That the disciples should glory and the love of gain. avoid these hateful crimes, He gives them this warning, and

VKR. JO

J7.
love

ST.

LUKK.

071

THEOPIIYL. greetings in lie markets. of those who court and hunt after a good way of collecting money. reputation, or they do it for the sake the chief scats in synagogues. It follows, And BEDE; Headds,

And
is

Which

the

does not forbid those to


feast, to

sit first

in the synagogue, or at the

whom this dignity belongs by right, but He tells beware of those who love this unduly; denouncing not the distinction, but the love of it. Though the other also would not be free from blame, when the same men who wish
them
to

to take part in the disputes in the market, desire also to

be

For two reasons we are called masters in the synagogue. bid to beware of those who seek after vain-glory, either lest

we be led away by their pretences, supposing those things to be good which they do, or be inflamed with jealousy, desiring in vain to be praised for the good deeds which they pretend
to.

But they seek not only


it

for praise

for

follows,

Who

devour widow

houses,

from men, but money; and for a shew

make

For pretending to be righteous and of long prayers. merit before God, they do not fail to receive large sums great of money from the sick and those whose consciences are
tectors in the

disturbed with their sins, as though they would be their pro judgment. CHRYS. Thrusting themselves also

into the possessions of widows, they grind down their poverty, not content to eat as it may be afforded them, but greedily

devouring; using prayer also to an evil end, they thus expose themselves to a heavier condemnation ; as it follows,

These shall receive the greater damnation. THEOPHYL. Because they not only do what is evil, but make a pretence of prayer, so making virtue an excuse for their sin. They also impoverish widows whom they were bound to pity, by their presence driving them to great expenses. BEDE Or because they seek from men praise and money, they are
;

punished with the greater damnation.

CHAP. XXI.
1.

And

he looked up, and saw the rich

men

casting

their gifts into the treasury. 2. And he saw also a certain poor in thither two mites.
3.

widow casting

And
For

he said,
all

Of

a truth I say unto you, that


:

this
4.

poor widow hath

more than they all these have of their abundance cast


cast in
:

in

unto the offerings of God but she of her penury hath cast in all the living that she had.
Gloss.

GLOSS. Our Lord having rebuked the covetousness of the

non

occ<

who devoured widows houses, commends the alms of a widow as it is said. And he looked up, and saw giving the rich men casting into the treasury, 8$c.
Scribes
;

BEDE
used

and gaza

In the Greek language, <$uAaeu signifies to keep, in Persian means riches, hence gazophylacium is

name of the place in which money is kept. was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord s temple, But our Lord as He overthrows those who trade in His house, so also He remarks those who
for the

Now

there

bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain

poor widow casting in thither two mites. CYRIL; She offered two obolij which with the sweat of her brow she had earned for her daily living, or what she daily begs for at the hands
of others she gives to
ful to her.

God, shewing that her poverty is fruit Therefore does she surpass the others, and by a

VER. 5

8.

ST.

LUKE.

just award receives a crown from God; as it follows, Of a truth I say unto you, that this poor widow hath cast in more, tyc. BKDE; For whatever we offer with an honest
heart
heart, not the substance, nor does

God, who hath respect unto the He weigh the amount of that which is given in sacrifice, but of that from which it is taken as it follows, For all these have cast in of their CHRYS. For Godchry.s. abundance, but she all that she had.
is

well pleasing to

regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few

^T

d tk-b.

things out of many, but it is that of the widow emptying 28. herself of her whole substance. But if you cannot offer as

much as the widow, at least give all that remains over. BEDE Now mystically, the rich men who cast their
;

gifts

into the treasury signify the Jews puffed up with the righte ousness of the law ; the poor widow, the simplicity of the

Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured
She cast two mites into the treasury, because whose keeping are all the offerings of our she presents her gifts, whether of love to God and works, her neighbour, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that hath life she believes to be the gift of God. THEOPHYL. Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles.
death for her.
in

God s

sight, in

5. And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6. As for these things which ye behold, the days will come, in the which there shall not be left one

stone upon another, that shall not be thrown down.


VOL. in.

2 x

()74

GOSPEL ACCORDING TO

CHAP. XXI.

7.

And

shall

when
8.

these things be ? these things shall

they asked him, saying, Master, but when and what sign will there be
said,

And he
many
;

for

shall

come to pass ? Take heed that ye be not deceived come in my name, saying, I am
:

Christ

and the time draweth near

go ye not there

fore after them.

EUSEB. beautiful was every thing relating to the structure of the temple, history informs us, and there are yet preserved remains of it, enough to instruct us in what was once the character of the buildings. But our Lord to those that were wondering at the building of the temple, that there should not be left in it one stone upon For it was meet that that place, because of the another.
proclaimed

How

presumption of
desolation.
of

God

worshippers, should suffer every kind of For it was ordained by the dispensation that the city itself and the temple should be over
its

BEDE

thrown, lest perhaps some one yet a child in the faith, while wrapt in astonishment at the rites of the sacrifices, should be

away by the mere sight of the various beauties. It was spoken then of the temple made with hands, that it should be overthrown. For there is nothing made with hands which age does not impair, or violence throw down, or fire burn. Yet there is also another temple, that is, the synagogue, whose ancient building falls to pieces There is also a temple in every one, as the Church rises. which falls when faith is lacking, and above all when any one falsely shields himself under the name of Christ, that so he may rebel against his inward inclinations. CYRIL Now His disciples did not at all perceive the force of His words, but supposed they were spoken of the end of
carried

AMBROSE

Therefore asked they Him, saying, Master, but when shall these things be? and what sign, 8$c. AMBROSE Matthew adds a third question, that both the
the world.
;

time of the destruction of the temple, and the sign of His coming, and the end of the world, might be inquired into by
the disciples.
tion of the temple should be,

But our Lord being asked when the destruc and what the sign of His

VER.

5~8.

ST.

LUKK.

t>

coming, instructs them as to the signs, but does not mind to It follows, Take heed that ye inform them as to the time.
be

not

deceived.

ATHAN.
for

delivered unto us by

For since we have received, A than, God, graces and doctrines which are coi
j
t>

above man,

(as,

example, the rule of a heavenly

life,

Arian.

power against evil spirits, the adoption and the knowledge of the Father and the Word, the gift of the Holy Spirit,) our
adversary the devil goeth about seeking to steal from us the seed of the word which has been sown. But the Lord, shutting up in us His teaching as His own precious gift, warns us, lest we

be deceived.

And one very great gift He gives us, the word of God, that not only we be not led away by what appears, but even if there is ought lying concealed, by the grace of God we may discern it. For seeing that the devil is the
hateful

inventor of

evil,

what he himself
to all
;

is

he conceals,

but

craftily

assumes a name desirable

wishing to get into his power some should in the absence of the parents counterfeit their looks, and lead away the children who were longing for them. In
I am Christ, every heresy then the devil says in disguise, and with me there is truth." And so it follows, For many
"

just as if a man children not His own,

shall

come in my name, saying, I am Christ ; and the time draweth near. CYRIL; For before His descent from heaven, there shall come some to whom we must not give place. For the Only-begotten Son of God, when He came to save
the world, wished to be in secret, that He might bear the cross for us. But His second coming shall not be in secret,

but terrible and open. For He shall descend in the ^lory of God the Father, with the Angels attending Him, to judge the world in righteousness. Therefore He concludes, Go ye not
TIT. BOST. Or perhaps He does not therefore after them. of false Christs coming before the end of the world, speak

but of those
there were

who

was

at declared themselves to be Christ, and that the time of deliverance was drawing nigh. Many heresiarchs also in the Church have of the Lord preached that the

many hand, who

leaders

existed in the Apostles time. BEDE For when the destruction of Jerusalem
;

day

is

Apostles condemn. Many Anti-2Thess. christs also came in Christ s name, of whom the first was 2 2
at

hand,

whom

the

Simon Magus, who

said, Tins
i>

man
x 2

is

the great

power of God.

Acts
10 -

8,

GOSPEL ACCORDING TO
9.

CHAP. XXI.

But when ye
;

shall
:

hear

of

wars and com

motions,
first

be not terrified for these things must come to pass but the end is not by and by. 10. Then said he unto them, Nation shall rise
:

against nation, and kingdom against kingdom


11.

And

great

earthquakes

shall

be
;

in

divers

and famines, and pestilences and fearful and great signs shall there be from heaven. sights
places,

GREG. God denounces the woes


35. in

that

shall forerun the

destruction of the world, that so they may the less disturb Evang. when For darts they come, as having been foreknown.

which are foreseen. And so He says, But wars and commotions, fyc. Wars refer To shew us then to the enemy, commotions to citizens. that we shall be troubled from within and without, He asserts that the one we suffer from the enemy, the other from our own brethren. AMBROSE; But of the heavenly words none are witnesses than we, upon whom the ends of the world greater have come. What wars and what rumours of wars have we
strike the less

when ye

shall hear of

received

GREG. But that the end will not immediately follow these evils which come first, it is added, These things must first come to pass; but the end is not yet, fyc. For the last
evils

tribulation is preceded by many tribulations, because many must come first, that they may await that evil which has
It follows,

Then said he unto them, Nation shall For it must needs be that we nation, $c. should suffer some things from heaven, some from earth, some from the elements, and some from men. Here then It follows, And great are signified the confusions of men.

no end.

rise against

Chrys.

earthquakes shall be in divers places. This relates to the wrath from above. CHRYS. For an earthquake is at one time a

II??D Acta.

Greg, om.

Lord was crucified the earth shook; sig n of wrath, as when our k ut at ano ther time it is a token of God s providence, as when the Apostles were praying, the place was moved where It follows, and pestilence. GREG. they were assembled. And famine. Observe -L 00 k at jjjg vicissitudes of bodies.
the barrenness of the ground.

And fearful

sights

and great

VKK. 12

19.

ST.

LUKE.

(>7?

Behold the variableness signs there shall be from heaven. of the climate, which must be ascribed to those storms which

by no means regard the order of the seasons. For the things which come in fixed order are not signs. For every thing that we receive for the use of life we pervert to the service of sin, but all those things which we have bent to a wicked use,
are turned to the instruments of our punishment. AMBROSE; The ruin of the world then is preceded by certain of the

world
tion.

s calamities,

THEOPHYL.

such as famine, pestilence, and persecu Now some have wished to place the

fulfilment of these things not only at the future consum all things, but at the time also of the taking of For when the Author of peace was killed, then Jerusalem.

mation of

justly arose

among the Jews wars and sedition. But from wars proceed pestilence and famine, the former indeed produced by the air infected with dead bodies, the latter through the

lands remaining uncultivated.

Josephus also relates the most intolerable distresses to have occurred from famine; and at the time of Claudius Caesar there was a severe famine, as we read in the Acts, and many terrible events happened, Acts
forboding, as Josephus says, the destruction of Jerusalem. CIIRYS. But He says, that the end of the city shall not

11,

come immediately, that is, the taking of Jerusalem, but there many battles first. BEDE; The Apostles are also exhorted not to be alarmed by these forerunners, nor to But the kingdom against desert Jerusalem and Judaea.
shall be

kingdom, and the pestilence of those whose word creepeth as a cancer, and the famine of hearing the word of God, and the shaking of the whole earth, and the separation from the true faith, may be explained also in the heretics, who con tending one with another bring victory to the Church. AMBROSE; There are also other wars which the Christian
wages, the struggles of different lusts, and the conflicts of the will; and domestic foes are far more dangerous than
foreign.

But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name s sake.
12.

678
13.

GOSPEL ACCORDING TO

CHAP. XXI.

And

it

shall turn to
it

you

for a testimony.

14. Settle

therefore in your hearts, not to medi


shall

tate before
15.

what ye
I

answer

give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.

For

will

16.

And

ye

shall

and brethren, and kinsfolks, and friends

be betrayed both by parents, and some


;

of you shall they cause to be put to death. 17. And ye shall be hated of all men for
sake.
18.

my name s
head

But there

shall

not

an hair

of your

perish. 19. In your patience possess ye your souls,


Greg.

GREG. Because the things which have been prophesied of


arise

"

Evang. the

not from the injustice of the inflictor of them, but from deserts of the world which suffers them, the deeds 01

wicked men are foretold; as it is said, But before all these things, they shall lay their hands upon you: as if He says, First the hearts of men, afterwards the elements, shall be disturbed, that when the order of things is thrown into confusion, it may be plain from what retribution it arises. For although the end of the world depends upon its own
appointed course, yet finding some more corrupt than others who shall rightly be overwhelmed in its fall, our Lord makes

them known.

CYRIL

Or He says

this,

because before that

Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned

and brought before rulers; Paul was sent and stood before Festus and Agrippa.
Greg.

to

Rome

to Caesar,

It follows, And it shall turn to you for a testimony. In the Greek it is eispagTugwv, that is, for the glory of martyrdom. GREG.
is, against those who by persecuting death upon themselves, or living do not imitate you bring you, or themselves becoming hardened perish without excuse,

Or, for a testimony, that

from

whom

the elect take

example

that they

as hearing so

many

terrible things the hearts of

may live. But men may be

VER. 12

19.

ST.

LUKE.

679

troubled, He therefore adds for their consolation, Settle it THEOPHYL. For because they therefore in your hearts, #c. were foolish and inexperienced, the Lord tells them this,

they might not be confounded when about to give account to the wise. And He adds the cause, For I will give you a mouth and wisdom, which all your adversaries
that

As shall not be able to gainsay or resist. Ye shall forthwith receive of me eloquence


so that
all

if

He

said,

and wisdom,

one, shall not


is,

your adversaries, were they gathered together in be able to resist you, neither in wisdom, that

the power of the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdom in their mind, but being easily provoked to their great disturb

ance, mar the whole when their time of speaking comes. But not such were the Apostles, for in both these gifts they

were highly favoured. GREG. As if the Lord said Be not afraid, go forward to the battle, disciples,
"

to
it

His
is I

Greg,
ut

that fight; as here;

you

utter the words,


in

am He

that

speaketh."

AMBROSE; Now

one place Christ speaks in His disciples,

in another, the Father; in another the Spirit of the Mat. 16, Father speaketh. These do not differ but agree together. J^ t 1Q In that one speaketh, three speak, for the voice of the Trinity 20.
is

one.

THEOFHYL. Having
fear of inexperience,

in

He goes on to

what has gone before dispelled the warn them of another very
;

might agitate their minds, lest falling suddenly upon them, it should dismay them for it follows, And ye shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death. GREG. We are the more galled by the persecutions we suffer Greg, from those of whose dispositions we made sure, because to- ut gether with the bodily pain, we are tormented by the bitter pangs of lost affection. GREG. NYSS. But let us consider the state of things at that time. While all men were suspected, kinsfolk were divided against one another, each differing
from the other in religion; the gentile son
stood

certain event, which

8up>

up the

betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser; no

age was spared in the persecution of the faith; women were unprotected even by the natural weakness of their sex.

680

GOSPEL ACCORDING TO
this
all

CHAP. XXI.

Greg,
ut sup.

shall

THEOPHYL. To all meet with from


l

He
men.

adds the hatred which they GREG. But because of the

n g S for etold concerning the affliction of death, there immediately follows a consolation, concerning the joy of the resurrection, when it is said, But there shall not an hair
thi

k arc

of your head perish.

As though He

said to the martyrs,

Why
when
pain?

fear

ye for the perishing of that which when cut, pains, that can not perish in you, which when cut gives no

Greg.
c

jg

BEDE; Or else, There shall not perish a hair of the head of our Lord s Apostles, because not only the noble deeds and words of the Saints, but even the slightest thought shall meet with its deserving reward. GREG. He who preserves patience in adversity, is thereby rendered proof against all affliction, and so by conquering

himself, he gains the government of himself; as it follows, In your patience shall ye possess your souls. For what is it to

possess your souls, but to live perfectly in all things, and sitting as it were upon the citadel of virtue to hold in subGreg,

jection every motion of the

mind?

GREG. By patience then


which we
are.

35?Tn

we possess our
ourselves,

souls, because when we are said to govern


to possess that very thing

Ev

we begin

But

for this reason, the possession of the soul is laid in the

virtue of patience, because patience is the root and guardian of all virtues. patience is to endure calmly the evils

Now

which are

inflicted

indignation against

by others, and also to have no him who inflicts them.

feeling of

20.

And when

witb armies, then


nigh. 21.

know

ye shall see Jerusalem compassed that the desolation thereof is

Then

let

mountains; and depart out; and


enter thereinto.

them which are in Judaea flee to the let them which are in the midst of it let not them that are in the countries

22. For these be the days of vengeance, that all things which are written may be fulfilled. 23.

But woe unto them that are with


in those days! for

them that give suck,

and to there shall be


child,
this people.

great distress in the land,

and wrath upon

VEK.

2024.
And
they shall
shall be led

ST.
fall

LUKF.

681

24.

and

by the edge of the sword, away captive into all nations and
:

Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

BEDE; Hitherto our Lord had been speaking of those tilings which were to come to pass for forty years, the end not yet coming. He now describes the very end itself of the desolation, which was accomplished by the Roman army; as it is said, And when ye shall see Jerusalem compassed, fyc. EUSEB. By the desolation of Jerusalem, He means that it was
never again to be set up, or its legal rites to be reestablished, so that no one should expect, after the coming siege and de
solation, any restoration to take place, as there was in the time of the Persian king, Antiochus the Great, and Pompey. AUG. Au g- ad TJ pgvpji These words of our Lord, Luke has here related to shew, that Ep. 199. the abomination of desolation which was prophesied by
fulfilled at the siege

Daniel, and of which Matthew and Mark had spoken, was Mat.24. ark of Jerusalem. AMBROSE; For the Jews jy

thought that the abomination of desolation took place when the Romans, in mockery of a Jewish observance, cast a pig s head
into the temple.

EUSEB.

Now our Lord, foreseeing


warned His

that there

disciples in the siege that was coming, not to betake themselves to the city as a place of refuge, and under God s protection, but rather to depart

would be a famine

in the city,

from thence, and


Judaea,

flee to the

mountains.

siastical history relates, that all the

when

the destruction of

BEDE; The eccle who were in Ecc. is Jerusalem was approaching, lib
Christians
c. 5.

jjj

being warned of the Lord, departed from that place, and dwelt beyond the Jordan in a city called Pella, until the desolation of Judaea was ended.

AUG. And before

this,

Matthew and Mark

said,

And

him

thai is on the housetop not come down into his house; and Mark added, neither enter therein to take any thing out

let Aug. ut sup

of his house; in place of which Luke subjoins, And let them which are in the midst of it depart out. BEDE But how, while the city was already compassed
;

with an army, were they to depart out? except that the pre then" is to be referred, not to the actual time ceding word
"

682

GOSPEL ACCORDING TO

CHAP. XXI.
first

of the siege, but the period just before,


soldiers
to disperse

when

the

armed

Aug.
Sllp>

began and Samaria. AUG. But where Matthew and Mark have written, Neither let him which is in the field return back to take his clothes, Luke adds more clearly, And let not them that are in the countries
Galilee

themselves through the parts of

enter thereinto, for these be the days of vengeance, that all the things which are written may be fulfilled. BEDE; And
Aug.
"

these are the days of vengeance, that is, the days exacting vengeance for our Lord s blood. AUG. Then Luke follows
in

words similar

to those of the other

two

But woe

to

them

that are with child, and them that give suck in those days ; and thus has made plain what might otherwise have been doubtful, namely, that what was said of the abomination of desolation belonged not to the end of the world, but the BEDE; He says then, Woe to them taking of Jerusalem. that nurse, or give suck, as some interpret it, whose womb or arms now heavy with the burden of children, cause no THEOPHYL. But some slight obstacle to the speed of flight. say that the Lord hereby signified the devouring of children, which Josephus also relates. CHRYS. He next assigns the cause of what he had just now Chrys. d said, For there shall be great distress in the land, and wrath Q p* mon.vit. upon this people. For the miseries that took hold of them were such as, in the words of Josephus, no calamity can hence EUSEB. For so in truth it was, that forth compare to them. when the Romans came and were taking the city, many mul
titudes of the Jewish people perished in the mouth of the sword as it follows, And they shall fall by the edge of the
;

sword.

But

still

more were cut


at first

off

by famine.

And

these

things happened

indeed under Titus and Vespasian,

but

after them in the time of Hadrian the Roman general, when the land of their birth was forbidden to the Jews. Hence it follows, And they shall be led away captive into all

nations.
to the

For the Jews filled the whole land, reaching even ends of the earth, and when their land was inhabited by strangers, they alone could not enter it; as it follows, And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. BEDE; Which indeed

Rom. 11, the Apostle makes mention of


25.

when he

says, Blindness in

VER. 20

24.

ST.
to Israel,

LUKE.

683
all Israel shall be saved.

part

is

happened
it

and so

Which when

shall

hopes not rashly to BROSE; Now mystically, the abomination of desolation is the coming of Antichrist, for with ill-omened sacrilege he pollutes
the innermost recesses of the heart, sitting as it is literally in the temple, that he may claim to himself the throne of divine

have gained the promised salvation, AM return to the land of its fathers.

power.

brought
that he
falling

to the spiritual meaning, he is well because he desires to impress firmly on the affec tions the footstep of his unbelief, disputing from the Scriptures
in,
is

But according

Christ.

Then

shall

come

desolation, for very

many

from the true religion. Then shall be the day of the Lord, since as His first coming was to re deem sin, so also His second shall be to subdue iniquity, lest

away

shall depart

more should be carried away by the


is

error of unbelief.

There

trying to besiege Jerusalem, i. e. the peaceful soul, with the hosts of his When then the -Devil is in the midst of the temple, law.
is,

also another Antichrist, that

the Devil,

who

is

there

is

the desolation of abomination.

But when upon any

one

trouble the spiritual presence of Christ has shone, the unjust one is cast out, and righteousness begins her reign.
in

There
all

is

also a third Antichrist, as Arias

and Sabellius and

who with evil purpose lead us astray. But these are they who are with child, to whom woe is denounced, who enlarge
the size of their flesh,

waxes
ation,

slow, as those

with vice.

and the step of whose inmost soul are worn out in virtue, pregnant But neither do those with child escape condemn

who

who though

firm in the resolution of good acts, have

not yet yielded any fruits of the work undertaken. These are those which conceive from fear of God, but do not all bring
forth.
tive before their delivery.

For there are some which thrust forth the word abor There are others too which have Christ in the womb, but have not yet formed Him. There
fore she

who brings

forth righteousness, brings forth Christ.

Let us also hasten to nourish our children, lest the day of judgment or death find us as it were the parents of an imper fect offspring. And this you will do if you keep all the words of righteousness in your heart, and wait not the time of old age, but in your earliest years, without corruption of your
body, quickly conceive wisdom, quickly nourish
it.

But

at

684
the end shall
Hev.
15.
i,

GOSPEL ACCORDING TO
all

CHAP. XXI.

Judaea be

s hall believe,

by the

made subject to the nations which mouth of the spiritual sword, which is

the two-edged word.

there shall be signs in the sun, and in the moon, and in the stars ; and upon the earth dis the sea and the tress of nations, with perplexity
25.
;

And

waves roaring;
26.

Men s
after
:

looking the earth


27.

hearts failing those things

them

for fear,

and

for

which are

coming on

for the

powers of heaven shall be shaken.

then shall they see the Son of in a cloud with power and great glory.

And

man coming

BEDE; The events which were


the times of the Gentiles

to follow the fulfilment of

He

explains in regular order, saying,

There shall be signs in the sun, and in the moo?i,andin the starsAMBROSE; All which signs are more clearly described in Mat
thew, Then shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven.

EUSEB. For
1

at that

time

when

the end of this perishing

life

Cor. 7, shall

be accomplished, and, as the Apostle says, The fashion this world passeth away, then shall succeed a new world, of in which instead of sensible light, Christ Himself shall shine
as a
r

sunbeam, and as the King of the new world, and so mighty and glorious will be His light, that the sun which now dazzles so brightly, and the moon and all the stars, shall be hidden by the coming of a far greater light. CHRYS. For as in this world the moon and the stars are soon dimmed by
the rising of the sun, so at the glorious appearance of Christ shall the sun become dark, and the moon not shed her ray,

and the

stars

shall fall

attire, that they

may

from heaven, stripped of their former put on the robe of a better light. EUSEK.

things shall befall the world after the darkening of the orbs of light, and whence shall arise the straitening of nations, He next explains as follows, And on the earth distress

What

of nations, by reason of the confusion of the roaring of the

VER. 25
sea.

27.

ST.

LUKE.

685

Wherein He seems to teach, that the beginning of the universal change will be owing to the failing of the watery substance. For this being first absorbed or congealed, so

that no longer is heard the roaring of the sea, nor do the waves reach the shore because of the exceeding drought, the other

parts of the world, ceasing to obtain the usual vapour which came forth from the watery matter, shall undergo a revolution.

Accordingly since the appearance of Christ must put down


the prodigies which resist God, namely, those of Antichrist, the beginnings of wrath shall take their rise from droughts, such as that neither storm nor roaring of the sea be any more

heard.
the

And this event shall be succeeded by the distress of men who survive; as it follows, Men s hearts being dried

up for fear, and looking after those things which shall come upon the whole world. But the things that shall then come upon the world He proceeds to declare, adding, For the powers of heaven shall be shaken. THEOPHYL. Or else, When the higher world shall be
changed, then also the lower elements shall suffer loss
;

whence it follows, And on the earth distress of nations, $c. As if He said, the sea shall roar terribly, and its shores shall be shaken with the tempest, so that of the people and nations
of the earth there shall be distress, that is, a universal misery, so that they shall pine away from fear and expectation of

coming upon the world. your punishment compels you to Aug. confess that the end is now approaching, seeing the fulfil- J? ^jj ment of that which was foretold. For it is certain there is no country, no place in our time, which is not affected or troubled. But if those evils which mankind now suffer are sure signs that our Lord is now about to come, what meaneth that which the Apostle says, For when they shall say peace \ Thess. and safety. Let us see then if it be not perhaps better to 6 understand the words of prophecy to be not so fulfilled, but
AUG. But you
will say,
3<

the evils which are

rather that they will

come

to pass

when the

tribulation of the

whole world shall be such that it shall belong to the Church, which shall be troubled by the whole world, not to those who shall trouble it. For they are those who shall say, Peace and
safety.

But now these evils which are counted the greatest and most immoderate, we see to be common to both the king-

086

GOSPEL ACCORDING TO
of Christ and the Devil.

CHAP. XXI.

doms

alike afflicted with them,

For the good and the evil are and among these great evils is the

Is not this the yet universal resort to licentious feasts. being dried up from fear, or rather the being burnt up from
lust
?

THEOPHYL. But not only


the world shall be

shall

men be

tossed about
shall

when
stand
it

changed, but angels even


sliall

amazed
Greg,

at the terrible revolutions of the universe.

Hence

follows,

Hom. i.p or

of heaven, but the angels, dominions, principalities, and powers ? which at the coming of the strict Judge shall then appear visibly to our eyes, that they

And the potrers of heaven whom does He call the powers

be shaken,

GREG.

exact judgment of us, seeing that now our invisible Creator patiently bears with us. EUSEB. When also the Son of God shall come in glory, and shall crush the proud empire

may strictly

of the son of sin, the angels of heaven attending Him, the doors of heaven which have been shut from the foundation of the

Chrys.

may be

g*

m
2.

world shall be opened, that the things that are on high witnessed. CHRYS. Or the heavenly powers shall be For when they shaken, although themselves know it not.
see the innumerable multitudes

Ep.

condemned, they
;

shall not

Job 26,

stand there without trembling. the pillars of heaven tremble

What
dise

then do the boards do, does the shrub of the desert suffer, when the cedar of Para

BEDE Thus it is said in Job, and are afraid at his reproof when the pillars tremble ? what
\

Aug.
8

ut sup.

EUSEB. Or the powers of heaven are those is shaken? which preside over the sensible parts of the universe, which indeed shall then be shaken that they may attain to a better For they shall be discharged from the ministry with state. which they serve God toward the sensible bodies in their AUG. But that the Lord may not perishing condition. seem to have foretold as extraordinary those things concern ing His second coming, which were wont to happen to this world even before His first coming, and that we may not be laughed at by those who have read more and greater
events than these in the history of nations, I think what has been said may be better understood to apply to the

Church.
Cant. 6, to

For the Church

is

the sun, the

moon, and the

stars,

whom it was said, Fair as the mooti, elect as the sun. And she will then not be seen for the unbounded rage of the

VKR. 25

27

ST. I.UKK.

AMBROSE; While many also fall away from persecutors. clear faith will be obscured by the cloud of unbelief, religion,
for
to

me

that

Sun of righteousness
;

is

either diminished

and as the or increased according to my faith or when it is opposite the monthly wanings,

moon

in its

sun by the

Church when

interposition of the earth, suffers eclipse, so also the holy the sins of the flesh oppose the heavenly light,

cannot borrow the brightness of divine light from Christ s For in persecutions, the love of this world generally rays.
shuts out the light of the divine Sun the stars also fall, that men who shine in glory fall when the bitterness of perse is, cution waxes sharp and prevails. And this must be until the
;

tried

in, for thus are the good AUG. But in the words, Aug. u And upon the earth distress of nations, He would understand by nations, not those which shall be blessed in the seed of Abraham, but those which shall stand on the left hand. AMBROSE So severe then will be the manifold fires of our

multitude of the Church be gathered

and the weak made manifest.

souls, that with consciences

depraved through the multitude

of crimes, by reason of our fear of the coming judgment, the dew of the sacred fountain will be dried upon us. But as
the

Lord

may now
his

s coming is looked for, in order that His presence dwell in the whole circle of mankind or the world, which dwells in each individual who has embraced Christ with

whole

heart, so the

powers of heaven shall

at

our Lord

coining obtain an increase of grace, and shall be moved by the fulness of the Divine nature more closely infusing
itself.

There are

also heavenly

powers which proclaim the

glory of God, which shall be stirred by a fuller infusion of AUG. Or the powers of Aug. Christ, that they may see Christ.

because when the ungodly persecute, some of the most stout-hearted believers shall be troubled. THEOPHYL. It follows, And then shall they see the Son ^/"Theop

heaven

shall

be

ut

stirred,

Both the believers and unbelievers shall see Him, for He Himself as well as His cross shall glisten brighter than the sun, and so shall be observed of all. AUG. But the words, coming in the clouds, may be Aug. ut taken in two ways. Either coming in His Church as it were in a cloud, as He now ceases not to come. But then it shall be with great power and majesty, for far greater will His
in the clouds.

man coming

ut

688

GOSPEL ACCORDING TO
to

CHAP. XXI.

power and might appear


great virtue, that they

His

saints, to

whom He

will give

may

not be overcome in such a fearful

persecution.
right

Ps. 17,

Greg-

Or in His body in which He sits at His Father s hand He must rightly be supposed to come, and not only in His body, but also in a cloud, for He will come even as He went away, And a cloud received him out of their CHRYS. For God ever appears in a cloud, according sight. to the Psalms, clouds and darkness are round about him. Therefore shall the Son of man come in the clouds as God, and Therefore the Lord, not secretly, but in glory worthy of God. He adds, with greatpower and majesty. CYRIL Great must be understood in like manner. For His first appearance He made in our weakness and lowliness, the second He shall GREG. For in power and celebrate in all His own power.
;

majesty will men see Him, whom in lowly stations they re fused to hear, that so much the more acutely they may feel His power, as they are now the less willing to bow the necks of their hearts to His sufferings.

28.

And when

these things begin to


;

come

then look up, and

lift up your heads draweth nigh. demption 29. And he spake to them a parable fig tree, and all the trees
;

to pass, for your re

Behold the

30.

When

they

now

shoot forth, ye see and

know

of your own selves that summer is now nigh at hand. 31. So likewise ye, when ye see these things come

to pass,

know ye

that the

kingdom of God

is riigh

at

hand.
32. Verily I say unto you, This generation shall not pass away, till all be fulfilled. but my 33. Heaven arid earth shall pass away
:

words
Greg.
lf

shall not pass


in

away.

GREG. Having
the reprobate, the elect; for
it is

He now

what has gone before spoken against turns His words to the consolation of

added,

When

these things begin to be, look

up, and

lift

up your heads, for your redemption draweth

VER.

2883.
if

ST.

LUKE.

689

the buflettings of the world mul that is, rejoice your hearts, for when tiply, up your heads, the world closes whose friends ye are not, the redemption is

nigh; as
lift

he says,

When

near which ye seek. For in holy Scripture the head is often put for the mind, for as the members are ruled by the head, To lift up our so are the thoughts regulated by the mind.

up our minds to the joys of the hea EUSEB. Or else, To those that have passed venly country. through the body and bodily things, shall be present spiri tual and heavenly bodies that is, they will have no more to the kingdom of the world, and then to those that are pass worthy shall be given the promises of salvation. For having received the promises of God which we look for, we who before were crooked shall be made upright, and we shall lift up our heads who were before bent low because the redemption which we hoped for is at hand that namely for which the whole creation waiteth. THEOPHYL. That is, perfect liberty of body and soul. For as the first coming of our Lord was for the restoration of our souls, so will the second be mani
heads then,
is

to raise

fested unto the restoration of our bodies.

EUSEB.
those

He

who would
if

speaks these things to His disciples, not as to continue in this life to the end of the world,

but as
world.

uniting in one

body of

believers in Christ both

themselves and us and our posterity, even to the end of the

GREG. That the world ought


despised, the Jig tree

to

be trampled upon and Gr eg-

He

proves by a wise comparison, adding, BeJiold

ye know

and all the trees, when they now put forth fruit, summer is near. As if He says, As from the fruit of the tree the summer is perceived to be near, so from the fall of the world the kingdom of God is known to be at
that

hand.

Hereby is it manifested that the world s fall is our fruit. For hereunto it puts forth buds, that whomsoever it has fos tered in the bud it may consume in slaughter. But well is
clouds of our sorrow

the

kingdom of God compared to summer for then the flee away, and the days of life brighten
; ;

up under the clear light of the Eternal Sun. AMBROSE Mat thew speaks of the fig-tree only, Luke of all the trees. But the fig-tree shadows forth two things, either the ripening of what is hard, or the luxuriance of sin that is, either that, when
;

VOL.

III.

2 Y

690

GOSPEL ACCORDING TO
all

CHAP. XXI.
fruitful

the fruit bursts forth in

trees

and the

fig-tree

abounds, (that is, when every tongue confesses God, even the Jewish people confessing Him,) we ought to hope for our Lord s

coming, in which shall be gathered in as


of the resurrection.
Or,

at

summer the

fruits

when

the

man

of sin shall clothe

himself in his light and fickle boasting as it were the leaves of the synagogue, we must then suppose the judgment to be

Aug.
sup *

drawing near. For the Lord hastens to reward faith, and to bring an end of sinning. AUG. But when He says, When ye shall see these things to come to pass, what can we understand but those things which

were mentioned above.

But among them we

read,

And

then

When therefore this shall they see the Son of man coming. is seen, the kingdom of God is not yet, but nigh at hand.
Or must we say that we are not to understand all the things before mentioned, when He says, When ye shall see these things, 8$c. but only some of them ; this for example being
excepted,

And

Matthew would

then shall they see the Son of man. But plainly have it taken with no exception, for

he says, And so ye, when ye see all these things, among which is the seeing the coming of the Son of man in order that it may be understood of that coming whereby He now comes in His members as in clouds, or in the Church as in a
;

TIT. BOST. Or else, He says, the kingdom, of great cloud. God is at hand, meaning that when these things shall be,

not yet shall

be already tending towards

but they shall For the very coming of our Lord itself, casting out every principality and power, is the EUSEB. For as in this preparation for the kingdom of God. when winter dies away, and spring succeeds, the sun life, sending forth its warm rays cherishes and quickens the
all

things

come

to their last end,

it.

seeds hid in the ground, just laying aside their first form, and the young plants sprout forth, having put on different shades of green; so also the glorious coming of the Only-begotten

of God, illuminating the

new world with His quickening rays, shall bring forth into light from more excellent bodies than before the seeds that have long been hidden in the whole
world,

And sleep in the dust of the earth. He shall reign from henceforth the having vanquished death, life of the new world.
i.

e.

those

who

VER. 34

3(5.

ST.
all

LUKE.

9l

GREG. But

the things before

mentioned are confirmed


.

Greg,

in

with great certainty, when He adds, Verily 1 say unto yon, BEDE He strongly commends that which he thus foretels. And. if one may so speak, his oath is this, Amen, I soy unto Therefore the truth Amen is by interpretation you. says, I tell you the truth, and though He spoke not thus, He could by no means lie. But by generation he means EUSEB. either the whole human race, or especially the Jews. Or by generation He means the new generation of His holy
;
"

true."

Church, shewing that the generation of the


last

faithful

up

to that time,
its

when

it

would see

all

things,

would and em
words.

brace with

eyes the fulfilment of our Saviour

THEOPHYL. For because He had

foretold that there should

be commotions, and wars, and changes, both of the elements and in other things, lest any one might suspect that Chris
tianity itself also

would

shall pass atcay, hut

my words

perish, He adds, Heaven and earth shall not pass away: as if He

said, Though all tilings should be shaken, yet shall my faith fail not. Whereby He implies that He sets the Church The creation shall suffer change, before the whole creation.

faithful and the words of the Gospel GREG. Or else, The heaven and earth Gre^. ut sup shall pass away, 8$c. As if He says, All that with us seems lasting, does not abide to eternity without change, and all that with Me seems to pass away is held fixed and immoveable, for My word which passeth away utters sentences which re main unchangeable, and abide for ever. BEDE; But by the heaven which shall pass away we must

but the Church of the


shall abide for ever.

understand not the sethereal or the starry heaven, but the air from which the birds are named of heaven." But if the earth shall pass away, how does Ecclesiastes say, The earth standeth Ecc. 4 for ever ? Plainly then the heaven and earth in the fashion
"

i.

which they now have


eternally.

shall pass

away, but

in essence subsist

34.

And

your drunkenness, and cares of come upon you unawares.


2

hearts

take heed to yourselves, lest at any time be overcharged with surfeiting, and
this life,

and so that day

v2

6 92

GOSPEL ACCORDING TO
it

CHAP. XXI.
all

35. For as a snare shall

come on

them that

dwell on the face of the whole earth.

Watch ye therefore, and pray always, that ye be accounted worthy to escape all these things may that shall come to pass, and to stand before the Son
36.

of man.

THEOPHYL. Our Lord declared above

the

fearful

and

sensible signs of the evils which should overtake sinners, against which the only remedy is watching and prayer, as it is said, And take heed to yourselves, lest at any time, fyc.
Basil.

n?ud Attende
in

BASIL; Every animal has within itself certain instincts which has received from God, for the preservation of its own being. Wherefore Christ has also given us this warning, that
it

what comes

to

them by
:

nature,

may be

ours by the aid of

that we may flee from sin as the reason and prudence brute creatures shun deadly food, but that we seek after Therefore saith righteousness, as they wholesome herbs.

He, Take heed to yourselves, that is, that you may dis But since there tinguish the noxious from the wholesome. are two ways of taking heed to ourselves, the one with the
bodily eyes, the other by the faculties of the soul, and the bodily eye does not reach to virtue it remains that we speak
;

of the

operations

of the soul.

Take heed,

that

is,

Look

around you on

all sides,

keeping an ever watchful eye to the

guardianship of your soul. He says not, Take heed to your own or to the things around, but to yourselves. For ye are mind and spirit, your body is only of sense. Around you
are riches, arts,

and

all

the appendages of

mind
care. sick,

these, but your soul, of which

life, you must not you must take especial

The same admonition tends both to the healing of the and the perfecting of those that are well, namely, such

as are the guardians of the present, the providers of the future, not judging the actions of others, but strictly searching their

own, not suffering the mind to be the slave of their passions, but subduing the irrational part of the soul to the rational. But the reason why we should take heed He adds as follows, Lest at any time your hearts be overcharged, #c. TIT.
BOST. As
if

He

says,

Beware

lest the

eyes of your mind

wax

VER. 34
heavy.
faith.

36.

ST.

LUKE.

693
surfeiting, and drunken and make shipwreck of

For the cares of

this life,

and

ness, scare

away

prudence, shatter

CLEM. ALEX. Drunkenness is an excessive use of wine; Clem- Al. crapula is the uneasiness, and nausea attendant on drunkenness, a Greek word so called from the motion of the head, *j And a little below. As then we must partake of food lest we *x
f"

suffer

hunger, so also of drink lest

we

thirst,

but with

still

For the indulgence greater care to avoid falling into excess. of wine is deceitful, and the soul when free from wine will be
the wisest and best, but steeped in the fumes of wine is lost as in a cloud. BASIL; But carefulness, or the care of this life, although it seems to have nothing unlawful in it, nevertheless
if
it

Basil.

B rev^d must be avoided, int. 88. And the reason why He said this He shews by what comes next, And so that day come upon you unawares. THEOPHYL. For that day will not come when men are expecting it, but unlocked for and by stealth, taking as a snare those who are unwary. For as a snare shall it come upon all them that sit upon the face of the earth. But this we may diligently far from us. For that day will take those that sit on keep But the face of the earth, as the unthinking and slothful. as many as are prompt and active in the way of good, not sitting and loitering on the ground, but rising from it, saying to themselves, Rise up, begone, for here there is no rest for
conduce not
to

religion,

thee.

To such

that

day

is

not as a perilous snare, but a day

of rejoicing.

taught them therefore to take heed unto the just before mentioned, lest they fall into the Hence it follows, Watch ye indolence resulting therefrom.

EUSEB,

He

things we have

that ye may be accounted worthy to escape all those things that shall come to pass. THEOPHYL.
therefore,

and pray always,

Namely, hunger,

only threaten the

pestilence, and such like, which for a time elect and others, and those things also

which are hereafter the lot of the guilty for ever. For these in no wise escape, save by watching and prayer. AUG. This is supposed to be that flight which Matthew ug. de mentions; which must not be in the winter or on the sabbath ii. c To the winter belong the cares of this life, which are ^ day. mournful as the winter, but to the sabbath surfeiting and

we can

i.

604

GOSPEL ACCORDING TO

CHAP. XXI,

drunkenness, which drowns and buries the heart in carnal

luxury and delight, since on that day the Jews are immersed in worldly pleasure, while they are lost to a spiritual sabbath. THEOPHYL. And because a Christian needs not only to flee evil, but to strive to obtain glory, He adds, And to stand

For this is the glory of angels, to before the Son of man. stand before the Son of man, our God, and always to behold His face. BEDE; Now supposing a physician should bid us

beware of the juice of a certain herb, lest a sudden death overtake us, we should most earnestly attend to his com mand; but when our Saviour warns us to shun drunkenness and surfeiting, and the cares of this world, men have no fear of being wounded and destroyed by them; for the faith which they put in the caution of the physician, they disdain to give to the words of God.
37.

And
;

in the

temple

and
is

at nigbt

day time be was teaching in the he went out, and abode in the

mount
38.
to

that

called the

And

all

the people

mount of Olives, came early in the morning

him

in the

temple, for to hear him.

BEDE; What our Lord commanded in word, He confirms by His example. For He who bid us watch and pray before the coming of the Judge, and the uncertain end of each of us, as the time of His Passion drew near, is Himself instant in teaching, watching, and prayer. As it is said, And in the day time he was teaching in the temple, whereby He conveys by His own example, that it is a thing worthy of God, to watch, or by word and deed to point out the way of truth to our neighbour. CYRIL; But what were the things

He

law?

taught, unless such as transcended the worship of the THEOPHYL. Now the Evangelists are silent as to the
s

greater part of Christ

teaching

for

whereas

He

for the space nearly of three years, all the teaching

preached which

they have written down would scarcely, one might say, suffice for the discourse of a single day. For out of a great

many

things
it

taste as

extracting a few, they have given only a were of the sweetness of His teaching. But our
us, that

Lord here instructs

we ought

to address

God

at night

VER. 37, 38.

ST.

LUKE.

695

day time to be doing good to men; indeed at night, but in the day distribute what we have gathered. As it is added, And at night he went out and abode in the mount that is called Olivet. Not that He
in silence, but in
to gather

and and

had need of prayer, but He did this for our example. CYRIL; But because His speech was with power, and with authority He applied to spiritual worship the things which had been delivered in figures by Moses and the Prophets,
the people heard Him gladly. As it follows, And the whole made haste to come early to hear him in the temple. people

But

the people

who came

to

Him
also

before light might with

fitness say,

O God my

God, early do

I wait upon

thee.

mystically, prosperity ourselves soberly, piously, and honestly, teach by day time in the temple, for we hold up to the faithful the model of a good work ; but at night we abide on mount

BEDE; Now

we

when amid our

we behave

Olivet,

when

spiritual consolation;

in the darkness of anguish we are refreshed with and to us also the people come early

in the morning, when either having shaken off the works of darkness, or scattered all the clouds of sorrow, they follow our

example.

CHAP. XXII.
1.

Now
is

the feast of unleavened bread drew nigh,

which
2.

called the Passover.

the Chief Priests and Scribes sought they might kill him ; for they feared the people.

And

how

CHRYS. The actions of the Jews were a shadow of our


own.

Accordingly

if

you ask of

Jew concerning

the

Passover, and the feast of unleavened bread, he will tell you nothing momentous, mentioning the deliverance from Egypt; whereas should a man inquire of me he would not hear of

Egypt
Gloss.

or Pharaoh, but of freedom from sin

and the darkness

O f Satan, not by Moses, but by the Son of God; GLOSS. Whose Passion the Evangelist being about to relate, introduces the
figure of
it, saying, Now the feast of unleavened bread drew nigh, which is called (he Passover. BEDE ; Now the Passover, which is called in Hebrew Phase," is not so named from
"

the Passion, but from the passing over, because the destroying angel, seeing the blood on the doors of the Israelites, passed

over them, and touched not their first-born.

Or

the

Lord

Himself, giving assistance to Plis people, walked over them. But herein is the difference between the Passover and the
feast of

unleavened bread, that by the Passover is meant that day alone on which the lamb was slain towards the evening, that is, on the fourteenth day of the first month,

but on the fifteenth, when the Israelites went out of Egypt, followed the feast of unleavened bread for seven days, up to

Hence the writers of the twenty-first of the same month. As the Gospel substitute one indifferently for the other.
here
it is

said,

the Passover.

The day of unleavened bread, which is called But it is signified by a mystery, that Christ
for

having suffered once

us,

has

commanded

us through

VER. 3

6.

GOSPEL ACCORDING TO

ST.

LUKE.

697

the whole time of this world which


to

is passed in seven days, unleavened bread of sincerity and truth. CHRYS. The Chief Priests set about their impious deed on

live

in

the

Chrys.

the feast, as
fyc.

it

follows,

And

the Chief Priests

and

Scribes,

^
.

or

|^

Moses ordained only one Priest, at whose death anBut at that time, when the other was to be appointed. Jewish customs had begun to fall away, there were many made every year. These then wishing to kill Jesus, are not
afraid of God, lest in truth the holy time should aggravate the pollution of their sin, but every where fear man. Hence
it

Matt,

BEDE; Not indeed follows, For they feared the people. that they apprehended sedition, but were afraid lest by the interference of the people He should be taken out of their
hands.

And

these things

Matthew

place two days before the Passover,

reports to have taken when they were as

sembled
3.

in the

judgment

hall of Caiaphas.

Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. 4. And he went his way, and communed witb the Chief Priests and captains, how he might betray him
unto them.
5.

And

they were glad, and covenanted to give

him money.
he promised, and sought opportunity to betray him unto them in the absence of the mul
6.

And

titude.

THEOPHYL. Having already


sought means

said that the Chief Priests

they might slay Jesus without incurring any danger, he next goes on to relate the means which occurred to them, as it is said, Then entered Satan into Judas.

how

TIT. BOST. Satan entered into Judas not by force, but finding
the door open. For forgetful of all that he had seen, Judas now turned his thoughts solely to covetousness. CHRYS. Chrys. OI St. Luke gives his surname, because there was another Judas.

TIT. HOST.

And he

^^

up the number,
Apostolic office.

adds, one of the twelve, since he made Matt, though he did not truly discharge the

Or

the Evangelist adds this, as

it

were

for

698
contrast sake.

GOSPEL ACCORDING TO
"

CHAP. XXII.

As if he said, He was of the first band of who were especially chosen." BEDE; There is nothing contrary to this in what John says, that after the sop Satan entered into Judas seeing he now
those
;

Chrys.
SU P-

entered into him as a stranger, but then as his own, whom he might lead after him to do whatsoever he willed. CHRYS.

Observe the exceeding iniquity of Judas, that he both sets It follows, out by himself, and that he does this for gain. And he went his way, and communed with the chief priests

and

captains.

THEOPHYL. The magistrates here mentioned

were those appointed to take care of the buildings of the temple, or it may be those whom the Romans had set over the people to keep them from breaking forth into tumult
;

Chrys. ut sup.

for
i

they

were

seditious.

CHRYS. By covetousness then

j uc as became what he was, for it follows, And they covenanted to give him money. Such are the evil passions which covet ousness engenders, it makes men irreligious, and compels them to lose all knowledge of God, though they have received
it

a thousand benefits from Him, nay, even to injure Him, as THEOPHYL. That follows, And he contracted with them.

is,

he bargained and promised. And sought opportunity to betray him unto them, without the crowds, that is, when he saw Him standing by Himself apart, in the absence of the multitude. BEDE Now many shudder at the wickedness of do not guard against it. For whosoever despises Judas, yet
;

the laws of truth


love.

Above

and love, betrays Christ who when he sins not from infirmity all,

is

truth

and

or ignorance,

but

after the likeness


is

one

present, to

of Judas seeks opportunity, when no change truth for a lie, virtue for crime.

7.

Then came

the day of unleavened bread,

when

the Passover must be killed.


sent Peter and John, saying, Go and us the Passover, that we may eat. prepare 9. And they said unto him, Where wilt thou that
8.

And he

we prepare ?
10. And he said unto them, Behold, when ye are entered into the city, there shall a man meet you,

VER.

713.

ST.

LUKK.

699

bearing a pitcher of water; follow him into the house where he entereth in.
11.

house,

And ye shall The Master

say unto
saith
I

goodman unto thee, Where

the

of the
is

the

guestchamber, where
disciples ? 12. And he
shall

shall eat the

Passover with

my

shew you a large upper room

furnished
13.

And
:

them

ready. they went, and found as he had said unto and they made ready the Passover.
:

there

make

order to leave us a heavenly typical one, removing the figure, that the truth might take its place. BEDE; By the day of unleavened bread of the Passover, He means the fourteenth day of the
in

TIT. BOST.

Our Lord,

Passover, ate a

month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening. EUSEB. But should any one say, If on the first day of unleavened bread the disciples of our Saviour prepare the Passover, on that day then should we also celebrate
first
"

Passover;" we answer, that this was not an admonition, but a history of the fact. It is what took place at the time of but it is one thing to relate past events, the saving Passion

the

another to sanction and leave them an ordinance to posterity. Moreover, the Saviour did not keep His Passover with the Jews at the time that they sacrificed the lamb. For they
did this on the Preparation, when our Lord suffered. There fore they entered not into the hall of Pilate, that they might

johnis,
*

not be defiled, but might eat the Passover. For from the 28 time that they conspired against the truth, they drove far from them the Word of truth. Nor on the first day of un
leavened bread, on which the Passover ought to be sacrificed, did they eat their accustomed Passover, for they were intent upon something else, but on the day after, which was the

second of unleavened bread.


of unleavened bread, that
is,

But our Lord on the first day on the fifth day of the week, kept
fifth clay

the Passover with His disciples. THEOPHYL. Now on the same

He

sends two of

700

GOSPEL ACCORDING TO

CHAP. XXII.

His disciples to prepare the Passover, namely, Peter and John, In all things the one in truth as loving, the other as loved. that even to the end of His life He opposed not the shewing, law. And He sends them to a strange house ; for He and
His disciples had no house, else would He have kept the Passover in one of them. So it is added, And they said,

Chrys.
81. in

Where wilt thou that we prepare? BEDE; As if to say, We have no abode, we have no place of shelter. Let those hear Let them this, who busy themselves in building houses. know that Christ, the Lord of all places, had not where to lay His head. CHRYS. But as they knew not to whom they were

Matt.
10, 3.

He gave them a sign, as Samuel to Saul, as it follows, And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water
sent,
;

follow him into the house where he entercth in. AMBROSE; First observe the greatness of His divine power. He is talking with His disciples, yet knows what will happen in another place. Next behold His condescension, in that He
chooses not the person of the rich or powerful, but seeks after the poor, and prefers a mean inn to the spacious palaces of nobles. Now the Lord was not ignorant of the name of the man whose mystery He knew, and that he would meet the disciples,

but he

is

mentioned without a name, that he may be counted

as ignoble.

THEOPHYL. He sends them for this reason


:

to an

un

known man

voluntarily underwent His since He who so swayed the mind of one unknown Passion, to Him, that He should receive them, was able to deal with
to

shew them that

He

the

Jews just

as

He
tlie

wished.

not the

name

of

man,

lest the traitor

But some say that He gave knowing his name

might open the house to the Pharisees, and they should have come and taken Him before that the supper was eaten, and He had delivered the spiritual mysteries to His disciples. But He directs them by particular signs to a certain house;

whence
house,
Gloss.
i

it

follows,

And

ye shall say

to

the

goodman of

the

And

The Master saith, Where is the guestchamber, fyc. he will shew you an upper room, tyc. GLOSS. And

occ.

perceiving these signs, the disciples zealously fulfilled all that had been commanded them; as it follows, And they went, and found as he had said unto them, and made ready the Passover.

Cor, 5,

BEDE

To

explain this Passover, the Apostle says, Christ our

VEU. 7

13.

SI.

LUKE.

701

Passover is sacrificed for us. Which Passover in truth must needs have been slain there, as it was so ordained by the Father s counsel and determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, on

on which the lamb was slain by the Jews, being seized and bound, He consecrated the beginning of His sacrifice, that is, of His Passion. THEOPHYL. By the day of unleavened bread, we must un
this night

derstand that conversation which


Spirit,
first

is

wholly

in the light of the

having lost

all

trace of the old corruption of

Adam

transgression. And living in this conversation, it becomes Now these mysteries us to rejoice in the mysteries of Christ. Peter and John prepare, that is, action and contemplation,

and peaceful meekness. And these preparers a meets, because in what we have just mentioned, lies the condition of man who was created after the image And he carries a pitcher of water, which signifies of God. But the pitcher is humbleness the grace of the Holy Spirit.
fervid zeal

certain

man

for He giveth grace to the humble, who know them ; selves to be but earth and dust. AMBROSE; Or the pitcher

of heart

is

a more perfect measure, but the water is that which was thought meet to be a sacrament of Christ; to wash, not to be washed.

BEDE; They prepare the Passover in that house, whither the pitcher of water is carried, for the time is at hand in which to the keepers of the true Passover, the typical blood is taken away from the lintel, and the baptism of the life giving
fountain
that the
is

consecrated to take away

sin.

ORIGEN But
;

think

Orig.

man who meets the

disciples as they enter into the city,

^^

carrying a pitcher of water, was some servant of a master of a house, carrying water in an earthen vessel either for washing or for drinking. And this I think is Moses convey

But they who ing the spiritual doctrine in fleshly histories. follow him not, do not celebrate the Passover with Jesus.
part in which

Let us then ascend with the Lord united to is the guestchamber, which

upper shewn by the understanding, that is, the goodman of the house, to every one of the disciples of Christ. But this upper room of our house must be large enough to receive Jesus the Word of God, who is not comprehended but by those who are greater in comis

us, to the

702
prehension.

GOSPEL ACCORDING TO

CHAP. XXII.

And

this

chamber must be made ready by the


is,

goodman

of the house, (that


it

the understanding,) for the

must be cleaned, wholly purged of the filth of malice. The master of the house also must not be any common person having a known name. Hence He says AMBROSE mystically in Matthew, Go ye to such a one. a large room furnished, that Now in the upper parts he has you may consider how great were his merits in whom the Lord could sit down with His disciples, rejoicing in His exalted

Son of God, and

virtues.
Grig-

But we should know that they who are taken up with banquetings and worldly cares do not ascend into that upper part of the house, and therefore do not keep the Passover with Jesus. For after the words of the disciples

ORIGEN

wherewith they questioned the goodman of the house, (that is, the understanding,) the Divine Person came into that house to feast there with His disciples.

the hour was come, he sat down, and the twelve apostles with him.
14.

And when

he said unto them, With desire desired to eat this Passover with you before I
15.

And
For

have
:

suffer

16.

say unto you,


it

will

not any more eat

thereof, until
17.
said,

be

fulfilled in the

kingdom of God.
:

And
Take
For

he took the cup, and gave thanks, and


this,
I

and divide

it

among

18.
fruit

say unto you,

yourselves will not drink of the


shall

of the vine, until the

kingdom of God

come.
CYRIL ; As soon as the disciples had prepared the Pass over, they proceed to eat it; as it is said, And when the hour was come, fyc. BEDE ; By the hour of eating the Passover,

He

signifies the fourteenth

day of the

towards evening, the fifteenth


earth.

moon
is

THEOPHYL. But how

gone on the just appearing our Lord said to sit down,


?

first

month,

far

whereas the Jews eat the Passover standing

They

say, that

when they had

eaten the legal Passover, they sat down, to the common custom, to eat their other food. according

VER. 14

IB.

ST.

LUKK.

703

It follows,

And

he said unto them, With desire have

desired to eat this Passover with you, fyc. CYRIL ; He says this, because the covetous disciple was looking out for the

time for betraying Him but that he might not betray Him before the feast of the Passover, our Lord had not divulged
;

man with whom He should keep the That this was the cause is very evident from THEOPHYL. Or He says, With desire have I these words. desired; as if to say, This is My last supper with you, therefore it is most precious and welcome to Me just as those who are going away to a distance, utter the last words to their friends most affectionately. CHRYS. Or He says this, because after that Passover the Cross was at hand. But we find Him frequently prophesying of His own Passion, and
either the house, or the

Passover.

BEDE ; He first then desires to desiring it to take place. eat the typical Passover, and so to declare the mysteries of His Passion to the world. EUSEB. Or else ; When our Lord
was celebrating the new Passover,
have

He
is,

fitly said,

I desired

this Passover, that

the

With desire new mystery of the

which He gave to His disciples, and which and righteous men desired before Him. He many prophets then also Himself thirsting for the common salvation, de But the livered this mystery, to suffice for the whole world. to be celebrated in one Passover was ordained by Moses Therefore it was not adapted place, that is, in Jerusalem. EPIPH. Here- EJ for the whole world, and so was not desired.

New Testament

adv.

refute the folly of the Ebionites concerning the Heer.so. 22 eating of flesh, seeing that our Lord eats the Passover of the This Passover," that Jews. Therefore He pointedly said,
"

by we may

no one might transfer it to mean another. BEDE Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be re Therefore He adds, For I say unto presented in the flesh. you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is For the Church is the kingdom of fulfilled in the Church. God as in Luke, The kingdom of God is within you. Again, the ancient Passover, which He desired to bring to an
;

704
end,
is

GOSPEL ACCORDING TO
also alluded to in

CHAP. XXII.

what follows; And he took the For this gave said, Take ye, 8$c. He thanks, that the old things were about to pass away, and Chrys. a ll things to become new. CHRYS. Remember then when deLaz. thou sittest down to meat that after the meal thou must pray therefore satisfy thy hunger, but with moderation, lest being overcharged thou shouldest not be able to bend thy knees in supplication and prayer to God. Let us not then after our meals turn to sleep, but to prayer. For Christ plainly signifies this, that the partaking of food should not be
cup,

and gave thanks, and

followed by sleep or rest, but by prayer and reading the It follows, For I say unto you, I will not holy Scripture.

drink of the fruit of the vine, until the kingdom of God come. BEDE This may be also taken literally, for from the hour of supper up to the time of resurrection He was about
;

to drink
Acts 10, drink, as
41.

no wine.
Peter

Afterwards

testifies,

Who

He partook both of meat and did eat and drink with him

THEOPHYL. The resurrection after he rose from the dead. is called the kingdom of God, because it has destroyed death.
There fore David also says, The Lord reigneth He hath put on beauty, that is, a beautiful robe, having put off the
:

Ps.93,i.
Isa. 63,

But when the resurrection comes, corruption of the flesh. He again drinks with His disciples to prove that the re
;

But it is far more ; only. natural, that as before of the typical lamb, so now also of the drink of the Passover, He should say that He would no more
surrection
taste, until the glory of the
fest,

was not a shadow

BEDE

kingdom of God being made mani

the faith of the whole world should appear ; that so by means of the spiritual changing of the two greatest commands

of the law, namely, the eating and drinking of the Passover, you might learn that all the Sacraments of the law were to

be transferred

to a spiritual observance.

19.

And he
it,

brake

took bread, and gave thanks, and and gave unto them, saying, This is my
is

body which of me.

given for you


also the

this

do

in

remembrance

20. Likewise

cup

after

supper, saying,

VER. 19, 20.

ST. LUKi:.

70 J
in

This cup is the new testament shed for you.

my

blood, which

is

Having finished the rites of the old Passover, He new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Pftestpa.no,

BEDK

passes on

to the

for ever

Hence it is said,^ eb after the order of Melchisedech. he took bread, and gave thanks, as also He had given 21. thanks upon finishing the old feast, leaving us an example to

And

glorify

It follows,

God at the beginning and end of every good work. And brake it. He Himself breaks the bread which

holds forth, to shew that the breaking of His Body, that will not be without His will. And gave unto is, This is my body which is given for you. GREG. Greg. them, saying, NYSS. For the bread before the consecration is common bread,

He

His Passion,

but when the mystery has consecrated


the

it, it is,

and

it is

called,
;

Christ
Cyril.
1
"

Body

of Christ.

CYRIL

Nor doubt

that this

is

true

for

plainly says, This is my body ; but rather receive the words of thy Saviour in faith. For since He is the Truth,

He

He lies
tical
left till

its power or sanctifying, any remains are the following day. For the most holy Body of Christ will not be changed, but the power of blessing and the lifeFor the life-giving power giving grace is ever abiding in it.

not. .,,..,loses blessing

"They
.

rave foolishly then

,-/

who

T it

say that the mys- E P-

ad

Calosvr.

i"

Luc.

the only-begotten Word, which was made flesh not ceasing to be the Word, but making the flesh lifeWhat then ? since we have in us the life of God, the giving.

of

God the

Father

is

Word
But
it

of
is

God

one thing

dwelling in us, will our body be life-giving ? for us by the habit of participation to

have in ourselves the Son of God, another for Himself to have been made flesh, that is, to have made the body which He took from the pure Virgin His own Body. He must needs then be in a certain manner united to our bodies by His holy Body and precious Blood, which we have received for a For lest we life-giving blessing in the bread and wine.
This passage
found
in a page of Vatican which

"

is

contains St. Cyril on Luke. See Mail


Cl. Auct. vol. x. p.
3"5.

the

same MS.

in the

VOL.

III.

2 7

706

GOSPEL ACCORDING TO

CHAP. XXII.

should be shocked, seeing the Flesh and Blood placed on the holy altars, God, in compassion to our infirmities, pours into the offerings the power of life, changing them into the reality of

His own

flesh, that

the

body of life may be found

in us, as

it

Chrys.
Ji"

were a certain life-giving seed. He adds. Do this in commemoration of me. CHRYS. Christ did this to bring us to a
closer
us, giving

Joan,

of friendship, and to betoken His love toward Himself to those who desire Him, not only to be hold Him, but also to handle Him, to eat Him, to embrace

bond

Him
Basil,

with the fulness of their whole heart.

Therefore as

lions breathing fire do we depart from that table, rendered BASIL; Learn then in what objects of terror to the devil.

c.s.Reg. Brev. ad

manner you ought to eat the Body of Christ, namely, in remembrance of Christ s obedience even unto death, that int. 172. they who live may no more live in themselves, but in Him or 6 who died for them, and rose again. 2^ THEOPHYL. Now Luke mentions two cups of the one we spoke above, Take this, and divide it among yourselves, which we may say is a type of the Old Testament; but the other after the breaking and giving of bread, He Himself imparts to His disciples. Hence it is added, Likewise also the cup after
RegVl.
;

supper.

BEDE

He

gave

to

them,

is

here understood to

AUG. Or because Luke has twice Aug.de complete the sentence. n V mentioned the cup, first before Christ gave the bread, then lijJ -li
c. 1.

He had given it, on the first occasion he has anticipated, as he frequently does, but on the second that which he has placed in its natural order, he had made no mention of before.
after

But both joined together make the same sense which w e find THEOPHYL. Our in the others, that is, Matthew and Mark. Lord calls the cup the New Testament, as it follows, This
7

cup is the New Testament in my Hood, which shall be shed for you, signifying that the New Testament has its beginning For in the Old Testament the blood of animals in His blood. was present when the law was given, but now the blood of But the Word of God signifies to us the New Testament. when He says, for you, He does not mean that for the Apo stles only was His Body given, and His Blood poured out, but And the old Passover was for the sake of all mankind. ordained to remove the slavery of Egypt but the blood of
;

the

lamb

to protect the first-born.

The new Passover was

VER. 19, 20.

ST.

LUKK.

707

ordained to the remission of sins; but the Blood of Christ to preserve those who are dedicated to God.
suffers not our

CHIIYS. For this Blood moulds in us a royal image, itchrys. nobleness of soul to waste away, moreover

refreshes the soul,

and inspires

it

with great virtue.

it^ n This Joan.

Blood puts to flight the devils, summons angels, and the Lord of angels. This Blood poured forth washed the world, and made heaven open. They that partake of it are built up with heavenly virtues, and arrayed in the royal robes of
Christ; yea rather clothed

upon by the King Himself.


;

And

so if thou comest clean, thou comest healthfully an evil conscience, thou comest to thy own de polluted by

since

if

For if they struction, to pain and torment. are smitten with the same imperial purple
those

who

defile the

punishment as

who

asunder, it is not unreasonable that they with an unclean heart receive Christ should be beaten
tear
it

who

nails.

with the same stripes as they were BEDE Because the bread
;

who

pierced

Him
and

with

wine produces blood in the


the

the strengthens, the former is ascribed to flesh,

Body

both we ought
of the Lord

of Christ, the latter to His Blood. But because to abide in Christ, and Christ in us, the wine
Rev. 17,

s cup is mixed with water, for John bears witness, The people are many waters. THEOPHYL. But first the bread is given, next the For in spiritual things labour and cup.

action
for

come first, that is,

the bread, not only because

it is

toiled

by the sweat of the brow, but also because while being eaten it is not easy to swallow. Then after labour follows

BEDE ; For the rejoicing of Divine grace, which is the cup. this reason then the Apostles communicated after supper, because it was necessary that the typical passover should be
first

ment of the

completed, and then they should pass on to the Sacra true Passover. But now in honour of so great

a Sacrament, the masters of the Church think right that we should first be refreshed with the spiritual banquet, and
afterward with the earthly. GREEK Ex. He that communi- Eutycates receives the whole Body and Blood of our Lord, even p^trlthough he receive but a part of the Mysteries. For as one arch,
seal imparts the

whole of

its

device to different substances,

and yet remains

entire after distribution,

penetrates to the hearing of

many, so there 2 z 2

and as one word is no doubt that

708
the

GOSPEL ACCORDING TO

CHAP. XXII.

Body and Blood of our Lord is received whole in all. But the breaking of the sacred bread signifies the Passion.
21. But, behold, the

hand of him that betrayeth

me

is

with

me
:

on the table.

22.

And

truly the

determined

Son of man goeth, as it was but woe unto that man by whom he is

betrayed. 23. And they began to enquire among themselves, which of them it was that should do this thing.
our Lord had given the cup to His disciples, l.SJi.jHe again spoke of His betrayer, saying, But, behold, the hand of him that betrayeth me, fyc. THEOPHYL. And this He said not only to shew that He knew all things, but also
Aug. de

AUG.

When

to declare unto us
left

His own especial goodness,

in that

nothing undone of those things which belonged


;

to

He Him

Chrys.
82. in

Matt.

do (for He gives us an example, that even unto the end should be employed in reclaiming sinners;) and moreover to point out the baseness of the traitor who blushed not to be His guest. CHRYS. Yet though partaking of the mystery, ne was not converted. Nay, his wickedness is made only the m ore awful, as well because under the pollution of such a design, he came to the mystery, as that coming he was
to

wo

not

made

better, either

by

fear, gratitude, or respect.

BEDE;

yet our Lord does not especially point him out, lest being so plainly detected, he might only become the more

And

shameless. But He throws the charge on the whole twelve, that the guilty one might be turned to repentance. He also his punishment, that the man whom shame had proclaims

not prevailed upon, might by the sentence denounced against him be brought to amendment. Hence it follows, And truly the Son of man goeth, fyc. THEOPHYL. Not as if unable to preserve Himself, but as determining for Himself to suffer
death for the salvation of man.
Chrys.
81>

jn

of

CHRYS. Because then Judas in the things which are written him acted with an evil purpose, in order that no one might
guiltless, as

Matt,

deem him

tion, Christ adds,

Woe unto

being the minister of the dispensa that man by whom he is betrayed.

VER. 24

27.

ST.

LUKE.

701)

BEDE; But woe also to that man, who coining unworthily to the Table of our Lord, after the example of Judas, betrays the
Son, not indeed to Jews, but to sinners, that is, to his own sinful members. Although the eleven Apostles knew that
they were meditating nothing against their Lord, yet not withstanding because they trust more to their Master than themselves, fearing their own infirmities, they ask concerning

a sin of which they had no consciousness. BASIL; For as in Basil, e bodily diseases there are many of which the affected are not g r ^ sensible, but they rather put faith in the opinion of their int. 301 so also in the physicians, than trust their own insensibility
;

diseases of the soul, though a

man

is

not conscious of sin in

himself, yet ought he to trust to those more knowledge of their own sins.

who

are able to have

among them, which of them should be accounted the greatest. 25. And he said unto them, The kings of the
Gentiles exercise lordship over them ; and they that exercise authority upon them are called benefactors. 26. But ye shall not be so but he that is greatest
:

24.

And

there

was

also

strife

as the younger; among you, is chief, as he that doth serve.


let

him be
is
?

and he that

27 For whether
or he that serveth

greater, he that sitteth at meat, is not he that sitteth at meat ?


as

but

am among you

he that serveth,

THEOPHYL. While they were enquiring among themselves who should betray the Lord, they would naturally go on to Thou art the traitor," and so become say to one another, I am the best, I am the greatest." Hence impelled to say,
" "

it is said, And there teas a/so a strife among them which should be accounted the greatest. GREEK Ex. Or the strife seems to have arisen from this, that when our Lord was departing from the world, it was thought that some one must

Apoiii-

become their head, as taking our Lord s place. BEDE; As good men seek in the Scriptures the examples of their fathers, that they may thereby gain profit and be humbled, so the

710

GOSPEL ACCORDING TO

CHAP. XXII.

bad, if by chance they have discovered any thing blameable in the elect, most gladly seize upon it, to shelter their own iniquities thereby. Many therefore most eagerly read, that a
strife

arose among the disciples of Christ. AMBROSE; If the disciples did contend, it is not alleged as any excuse, but held out as a warning. Let us then beware lest any con

tentions
let

among us for precedence be our ruin. BEDE; Rather us look not what carnal disciples did, but what their
Master commanded;
for
it

spiritual
Chrys.
65. in

follows,

them, The kings of the Gentiles,


the Gentiles, to

fyc.

CHRYS.

And he said unto He mentions

Matt,

shew thereby how faulty it was. For it is of the Gentiles to seek after precedence. CYRIL; Soft words
are also given them by their subjects, as it follows, And they that exercise authority upon them are called benefactors. they truly as alien from the sacred law are subject to

Now
Basil.
fus. dis.
int. so.

these evils, but your preeminence is in humility, as it follows, But ye shall not be so. BASIL; Let not him that is chief be

puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the
ministering unto

many.

As then he who

attends

many

wounded and wipes away

of all men enters upon much more ought he to whom

the blood from their wounds, least the service for his own exaltation,
is

his sick brethren as the minister of

ad

int.

committed the care of all, about to render an account of all, to be thoughtful and anxious. And so let him that is greatest be as the younger. Again, it is meet
that those

who

are in the chief places should be ready to offer

also bodily service, after our

His
he

disciples feet. that doth serve.

of humility will being served by his superior, for by imitation humility extended.

Lord s example, who washed Hence it follows, And he that is chief, as But we need not fear that the spirit be weakened in the inferior, while he is
is

AMBROSE; But it must be observed, that not every kind of respect and deference to others betokens humility, for you may defer to a person for the world s sake, for fear of his
In that case you power, or regard to your own interest. seek to edify yourself, not to honour another. Therefore there is one form of the precept given to all men, namely,
that they boast not about precedence, but strive earnestly

VER. 28

30.

ST.

LUKE.

711

for humility. BEDE; In this rule however, given by our Lord, the great have need of no little judgment, that they do not indeed like the kings of the Gentiles delight to tyrannize over their subjects, and be puffed up with their praises, yet

notwithstanding that they be provoked with a righteous zeal against the wickedness of offenders. But to the words of the exhortation He subjoins His own

example, as it follows, For which is greater, he who sitleth at meat9 or he that serveth? But I am among you, fyc.

Think not that thy disciple needs For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant. THEOPHYL. He shews Himself to be their servant, when He distributes the bread and the cup, of which service He makes mention, reminding them that if they have eaten of the same bread, and drunk of the same cup, if Christ Himself served all, they ought all to think the same things. BEDE; Or He speaks of that service to John, He their Lord and Master Johuis, wherewith, according washed their feet. Although by the word itself serving, all that He did in the flesh may be implied, but by serving He also signifies that He poureth forth His blood for us.
if

CHRYS. As

He

says,

you, but that you do not need him.

28.
in

Ye

are they which have continued with

me

my
29.

temptations.

And I appoint unto you a kingdom, as Father hath appointed unto me 30. That ye may eat and drink at my table in
;

my

my

kingdom, and
tribes of Israel.

sit

on thrones judging the

twelve

THEOPHYL. As the Lord had denounced woe to the traitor, so on the other hand to the rest of the disciples He promises
blessings, saying,

Ye are they which have continued with me, #c. BEDE; For not the first effort of patience, but longcontinued perseverance, is rewarded with the glory of the
for perseverance,
is,

heavenly kingdom,

(which

is

called constancy

or fortitude of mind,) virtues. The Son of

so to say, the pillar and prop of all God then conducts those who abide

712
with
Kom.
6,

GOSPEL ACCORDING TO

CHAP. XXII.

Him in Flis temptations to the everlasting kingdom. For if we have been planted together in the likeness of his

we shall be also in the likeness of his resurrection. Hence it follows, And I give to you a kingdom, fyc. AMBROSE; The kingdom of God is not of this world. But it is not equality with God, but likeness to Him, unto which
death,

man must aspire. For Christ alone is the full image of God, on account of the unity of His Father s glory expressed in
Him. But the righteous man is after the image of God, if for the sake of imitating the likeness of the Divine conversation, He through the knowledge of God despises the world. There
fore also

we

eat the

be partakers of eternal

Body and Blood of life. Whence

Christ, that
it

we may
That ye For the

follows,

eat and drink at my table in my kingdom. reward promised to us is not food and drink, but the com munication of heavenly grace and life. BEDE; Or the table

may

all saints richly to enjoy is the glory of a heavenly wherewith they who hunger and thirst after righteousness Matt.5, shall be filled, resting in the long-desired enjoyment of the true God. THEOPHYL. He said this not as if they would have there bodily food, or as if His kingdom were to be a

offered to

life,

Mat.22, sensible one.

For

their life then shall

be the

life

of angels,

as
20, 36.
14, 17.

He

before told the Sadducees.

But Paul

also

sas
life

that

the

kingdom of God is not meat and drink. CYRIL; By means of the things of our present

He

describes spiritual things.

For they exercise a high

privi

lege with earthly kings, who sit at their table as guests. So then by man s estimation He shews who shall be rewarded

by Him with
Ps. 118,

exchange

to the right

the greatest honours. BEDE ; This then is the hand of the Most High, that those who

now

shall then

in lowliness rejoice to minister to their fellow-servants, at our Lord s table on high be fed with the

banquet of everlasting life, and they who here in temptations abide with the Lord being unjustly judged, shall then come Hence it with Him as just judges upon their tempters. follows, And sit on thrones judging the twelre tribes of
Israel.

of the twelve tribes.

THEOPHYL. That is, the unbelievers condemned out AMBROSE But the twelve thrones are
;

not as

were any resting-places for the bodily posture, but because since Christ judges after the Divine likeness by
it

VKIl.

31

34.

ST.

LUKE.

713

knowledge of the
rewarding
virtue,

hearts, not by examination of the actions, condemning iniquity; so the Apostles are
faith,

appointed to a spiritual judgment, for the rewarding of

the condemnation of unbelief, repelling error with virtue, CHRYS. What then inflicting vengeance on the sacrilegious.

M dtt gave by Jeremiah, If I have promised any good, and thou art counted unworthy of it, I will punish you. Therefore is, 10! speaking to His disciples He did not make a general promise,
God
but added, Ye
ations.

will

Judas also

sit

there

Observe what the law was which

64.

iii

Judas is be supposed to have gone out. They also are excluded whoever having heard the words of the incomprehensible John Sacrament, have gone backwards.
31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat
:

who have continued with me in my tempt BEDE; From the high excellence of this promise excluded. For before the Lord said this, Judas must

6,

But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy
32.

brethren.

33. And he said unto him, Lord, I am ready to go with tbee, both into prison, and to death. 34. And he said, I tell tbee, Peter, the cock shall

not crow this day, before that tbou sbalt thrice deny that thou knowest me.

BEDE; Lest the eleven should be boastful, and impute it to own strength, that they almost alone among so many thou sands of the Jews were said to have continued with our Lord in His temptations, He shews them, that if they had not been
their

protected by the aid of their Master succouring them, they would have been beaten down by the same storm as the
follows, And the Lord said unto Simon, Satan hath desired thee, that he may sift, Simon, behold, That is, he hath longed to tempt you and to thee as wheat. shake you, as he who cleanses wheat by winnowing. Where in He teaches that no man s faith is tried unless God permits
rest.

Hence

it

714
it.

GOSPEL ACCORDING TO

CHAP. XXII.

was said to Peter, because he was and might feel proud because of the CYRIL; Or to shew that things which Christ had promised. men being as nought, (as regards human nature, and the proneness of our minds to fall,) it is not meet that they should wish to be above their brethren. Therefore passing by all the others, He comes to Peter, who was the chief of them,
this

THEOPHYL.

Now
rest,

bolder than the

saying,
Chrys.
82. in

But I have prayed for

thee, that thy faith fail not.

CnRYS.
prayed.

Matt.

Matt.

spoken not in supplication, but by authority, I will build my Church, and I will give ihee Upon the keys of the kingdom of heaven, how should He have need of prayer that He might stay one agitated soul ? He does I have prayed that thou deny not," but that thou not say,
this rock
"

pas sion, He who had

Now He said not, I have granted, but / have For He speaks humbly as approaching unto His and that He may manifest His human nature. For

do not abandon thy


for a time shaken, yet

faith.

THEOPHYL. For

albeit

thou

art

though the
root
is firm.

spirit

thou boldest stored up, a seed of faith ; has shed its leaves in temptation, yet the

envious of

Satan then seeks to harm thee, because he is my love for thee, but notwithstanding that I have

prayed

for thee,

thou shalt

fall.

Hence

it

follows,

And when

thou art converted, strengthen thy brethren. As if He says, After that thou hast wept and repented thy denial of Me,
strengthen thy brethren, for I have deputed thee to be the head of the Apostles. For this befits thee who art with Me, the And this must be under strength and rock of the Church.
stood not only of the Apostles who then were, but of all the who were about to be, even to the end of the world that none of the believers might despair, seeing that Peter
faithful
;

i-

though an Apostle denied his Lord, yet afterwards by penitence obtained the high privilege of being the Ruler of the world. CYRIL; Marvel then at the superabundance of lest He should cause a disciple the Divine forbearance
:

to despair, before

the crime

was committed, He granted


to his Apostolic rank, saying,
;

pardon, and again restored him

Strengthen thy brethren.


prayer protected your

BEDE
it

As

if to

say.
fail,

As

faith that

should not

so do

by you

remember

to sustain the

not of pardon.

AMBROSE

weaker brethren, that they despair Beware then of boasting, beware


;

VER. 31
of the
.,

34.

ST.

LUKE.
strengthen his
left all,

715

world

he
said,

is

brethren,
thee.

who

Master,

commanded to we have

own and followed Matt.


19,27.

BEDE

Because the Lord said

He had

prayed

for Peter s

faith, Peter conscious of present affection and fervent faith, but unconscious of his coming fall, does not believe he could

in any

way

fall

from Christ.
to

As

it

follows,

And he
to

said unto

him, Lord, I am ready


death.
love,

THEOPHYL.

He

go prison and to burns forth indeed with too much


icith thee

and promises what is impossible to him. But it be hoved him as soon as he heard from the Truth that he was to be tempted, to be no longer confident. Now the Lord,
seeing that Peter spoke boastfully, reveals the nature of his temptation, namely, that he would deny Him ; I tell thee,
Peter, the cock shall not crow this day, before that thou AMBROSE Now Peter although earnest in thrice deny, $c.
;

weak in bodily inclination, is declared about for he could not equal the constancy of to deny his Lord the Divine will. Our Lord s Passion has rivals, but no equal. THEOPHYL. From hence we draw a great doctrine, that
spirit,

yet

still

human

resolve is not sufficient without the Divine support. For Peter with all his zeal, nevertheless when forsaken of God was overthrown by the enemy. BASIL We must know then, that God sometimes allows Basil.
;

fall, as a remedy to previous self-con- B re v!ad But although the rash man seems to have committed int 8 the same offence with other men, there is no slight difference. For the one has sinned by reason of certain secret assaults and almost against his will, but the others, having no care either for themselves or God, knowing no distinction between sin and virtuous actions. For the rash needing some assistance, in regard to this very thing in which he has sinned ought to suffer reproof. But the others, having all the good of their soul, must be afflicted, destroyed

the rash to receive a


fidence.

warned, rebuked, or made subject to punishment, until they acknowledge that God is a just Judge, and tremble. AUG. Now what is here said concerning the foregoing Aug. denial of Peter is contained in all the Evangelists, but they g^ ^

do not

all

discourse.

happen to relate it upon the same occasion in the c. Matthew and Mark subjoin it after our Lord had

2.

716

GOSPEL ACCORDING TO

CHAP. XXII.

departed from the house where He had eaten the Passover, but Luke and John before He went out from thence. But we may easily understand either that the two former used
these words, recapitulating them, or the two others antici pating them only it rather moves us, that not only the words but even the sentences of our Lord, in which Peter
:

being troubled used that boast of dying either for or with our Lord, are given so differently, as rather to compel us to
believe that he thrice uttered his boast at different parts of our Lord s discourse, and that he was thrice answered by

our Lord, that before the cock crowed he should deny


thrice.

Him

35. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. 36. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip
:

and he that hath no sword, let him sell his garment, and buy one. 37. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned

among
38.

me have

the transgressors an end.


said,

for

the things concerning

And they swords. And he

Lord, behold, here are said unto them, It is enough.

two

CYRIL; Our Lord had foretold

to Peter that

he should deny

Him; namely, at the time of His being taken. But having once made mention of His being taken captive, He next
announces the struggle that would ensue against the Jews. Hence it is said, And he said unto them, When I sent you without purse, fyc. For the Saviour had sent the holy Aposlles to preach in the cities and towns the kingdom of ad Rom. heaven, bidding them to take no thought of the things of the bdy, but to place their whole hope of salvation in Him. CHRYS.
Pnscillam.

Now

as one

who

teaches to swim, at

first

indeed placing his

VEK. 35

- 38.

ST. I.CKF.

717

hands under his pupils, carefully supports them, but afterward frequently withdrawing his hand, bids them help themselves, nay even lets them sink a little; so likewise did Christ deal At the beginning truly He was present to with His disciples. them, giving them most richly abundance of all things; as it

And they said unto them, Nothing. But when it was necessary for them to shew their own strength, He with drew from them for a little His grace, bidding them do some thing of themselves; as it follows, But now he that hath a purse,
follows,
is, wherein to carry money, let him take it, and likewise his scrip, that is, to carry provisions in. And truly when they had neither shoes, nor girdle, nor staff, nor money, they never

that

purse and

want of any thing. But when He allowed them scrip, they seem to suffer hunger, and thirst, and nakedness. As if He said to them, Hitherto all things have been most richly supplied to you, but now I would have you also experience poverty, therefore I hold you no longer to the former rule, but I command you to get purse and scrip. Now God might even to the end have kept them in plenty, but for many reasons He was unwilling to do so. First
suffered the

that they might impute nothing to themselves, but acknow ledge that every thing flowed from God; secondly, that they

might learn moderation;

thirdly, that they

might not think

For this cause while He permitted too highly of themselves. them to fall into many unlooked for evils, He relaxed the
rigour of the former law, lest
intolerable.
it

should become grievous and

BEDE; For He does not


of
life,

He

train His disciples in the same rule in time of persecution, as in the time of peace. sent them to preach, He ordered them to take nothing in

When

the way, ordaining in truth, that He who preaches the Gospel should live by the Gospel. But when the crisis of death was
at hand,

and the whole nation persecuted both the shepherd and the flock, He proposes a law adapted to the time, allowing them to take the necessaries of life, until the rage of the persecutors was abated, and the time of preaching the Gospel had returned. Herein He leaves us also an example, that at
times

when a just reason urges, we may intermit without blame Aug. somewhat of the strictness of our determination. AUG. B no inconsistency then of Him who commands, but by the lib xxii
-

718

GOSPEL ACCORDING TO

CHAP. XXII.

reason of the dispensation, according to the diversity of times


are

commandments, counsels, or permissions changed. AMBROSE; But He who forbids to strike, why does He order them to buy a sword? unless perchance that there may
;

a be a defence prepared, but no necessary retaliation seeming ability to be revenged, without the will. Hence it follows, And he who has not, (that is, a purse,) let him CHRYS. What is sell his garment, and buy a sword.
Matt. 5, this?

He who
him

said,

If any one strike you on the right cheek,

turn unto

the other also,

now arms His

disciples,

and

For if it were fitting to be completely with a sword only. armed, not only must a man possess a sword, but shield and
helmet.

But even though a thousand had arms


and
nations,

how could

of this kind, the eleven be prepared for all the attacks and lying

in wait of people, tyrants, allies,

and how should

they not quake at the mere sight of armed men, who had been must not then suppose brought up near lakes and rivers ?

We

that

He
Jsa. 53,

ordered them to possess swords, but by the swords And hence it points at the secret attack of the Jews.

He

For I say unto you, that this that is written must me: And he was numbered with the trans THEOPHYL. While they were contending among gressors.
follows,

be accomplished in

themselves above concerning priority, He saith, It is not a time of dignities, but rather of danger and slaughter. Be hold I even your Master am led to a disgraceful death, to be

reckoned with the transgressors. For these things which are prophesied of Me have an end, that is, a fulfilment. Wishing
then to hint at a violent attack, He made mention of a sword, not altogether revealing it, lest they should be seized with

dismay, nor did He entirely provide that they should not be shaken by these sudden attacks, but that afterwards recovering,
Basil,

Brfv.
int.

how He gave Himself up to the Passion, a ransom for the salvation of men. BASIL Or the Lord does not kid them carry purse and scrip and buy a sword, but predicts
they might marvel
;

31.

it should come to pass, that in truth the Apostles, forget of the time of the Passion, of the gifts and law of their ful For often does the Lord, would dare to take up the sword.

that

Scripture make use of the imperative form of speech in the Still in many books we do not find, Let place of prophecy.

him

take, or buy, but, he will take, he will buy.

THEOPHYL. Or

VKR. 39

42.

ST.

LUKE.

If)

He

thirst,

hereby foretels to them that they would incur hunger and which He implies by the scrip, and sundry kinds of

misery, which he intends by the sword.

purse,

Or else When our Lord says, He who hath a him take it, likewise a scrip, His discourse He addressed to His disciples, but in reality He regards every individual Jew; as if He says, If any Jew is rich in resources, But if any one let him collect them together and fly.
CYRIL
;
;

let

let

oppressed with extreme poverty applies himself to religion, him also sell his cloak and buy a sword. For the terrible

attack of battle shall overtake them, so that nothing shall He next lays open the cause of these suffice to resist it.
evils,

namely, that

He

suffered the penalty

due

to the wicked,

being crucified with thieves. And when it shall have come at last to this, the word of dispensation will receive its end. But
to the persecutors shall

the Prophets.

happen all that has been foretold by These things then God prophesied concerning

what should befall the country of the Jews, but the disciples understood not the depth of His words, thinking they had need of swords against the coming attack of the traitor.

Whence

it

follows

But they

said, Lord, behold, here are

CHRYS. And in truth, if He wished them to use human aid, not a hundred swords would have sufficed but if He willed not the assistance of man, even two are super THEOPHYL. Our Lord then was unwilling to blame fluous. as not understanding Him, but saying, It is enough, them He dismissed them as when we are addressing any one, and see that he does not understand what is said, we say, Well, But some say, that let us leave him, lest we trouble him. Lord said, It is enough, ironically; as if He said, Since our
iwo swords.
; ;

there are two swords, they will amply suffice against so large BEDE ; Or the two a multitude as is about to attack us.

swords suffice for a testimony that Jesus suffered voluntarily. The one indeed was to teach the Apostles the presumption of
their

contending for their Lord, and His inherent virtue of


its

healing; the other never taken out of

sheath, to shew that

they were not even permitted to do all that they could for His defence. AMBROSE Or, because the law does not forbid
;

blow, perhaps He says to Peter, as he is offering the two swords, It is enough, as though it were lawful until
to return a

720

GOSPEL ACCORDING TO

CHAP. XXII.

the Gospel ; in order that there may be in the law, the know ledge of justice ; in the Gospel, perfection of goodness. There
is also a spiritual

sword, that you may sell your patrimony, and buy the word, by which the nakedness of the soul is There is also a sword of suffering, so that you may clothed. of your sacrificed flesh strip your body, and with the spoils for yourself the sacred crown of martyrdom. Again purchase

it

moves, seeing that the disciples put forward two swords, whether perhaps one is not of the Old Testament, the other
of the
devil.

New, whereby we
is

are

armed against the wiles of the


is

Therefore the Lord says, It


fortified

wanted nothing who


Testaments.

by

the

enouyh, because he teaching of both

39.
to the

And he came
mount of

and went, as he was wont, and his disciples also followed Olives;
out,

him. he was at the place, he said unto them, Pray that ye enter not into temptation. 41. And he was withdrawn from them about a
40.

And when

and kneeled down, and prayed, 42. Saying, Father, if thou be willing, remove this cup from me nevertheless not my will, but thine, be
stone
s

cast,

done.

BEDE; As He was to be betrayed by His disciple, our Lord goes to the place of His wonted retirement, where He might most easily be found; as it follows, And he came out, and went, as he was wont, to the mount of Olives.
CYRIL; By day He was in Jerusalem, but when the dark ness of night came on He held converse with His disciples
on the mount of Olives
followed.
;

as

it is

BEDE

Rightly does

added, And his disciples He lead the disciples, about to

be instructed in the mysteries of His Body, to the mount of Olives, that He might signify that all who are baptized in His death should be comforted with the anointing of the
after supper our Lord betakes Himself not to idleness or sleep, but to prayer and teaching. Hence

Holy Spirit. THEOPHYL. Now

VER. 39
it

42.

ST. LUKI:.

7-21

follows, And when he was at the place, he said unto the?//, Pray, $c. BEDE; It is indeed impossible for the soul of man not to be tempted. Therefore he says not, Pray that ye be not tempted, but, Pray ihat ye enter not into tempt^ allot!, that is, that the temptation do not at last overcome

you.

CVKIL; But not to do good by words only, He went for ward a little and prayed as it follows, And he was with^ drawn from them about a stone s cast. You will every where
;

find

Him

mind and

praying apart, to teach you that with a devout quiet heart we should speak with the most high

God. He did not betake Himself to prayer, as if He was in want of another s help, who is the Almighty power of the
Father, but that we may learn not to slumber in temptation, but rather to be instant in prayer. BEDE; He also alone
all, who was to suffer alone for all, signifying that His prayer is as far distant from ours as His Passion. AUG. Aug. He was torn from them about a stone s cast, as though He would typically remind them that to Him they should point lib

prays for

-"-

the stone, that is, up to Him bring the intention of the law which was written on stone.

qu

so

GREG. NYSS. But what meaneth His bending of knees? of which it is said, And he kneeled down, and prayed. It is the way of men to pray to their superiors with their faces on the ground, testifying by the action that the greater of the
two are those who are asked.

Now

it is

plain that

human

nature contains nothing worthy of ingly the tokens of respect which

God

s imitation.

Accord

we evince to one another, confessing ourselves to be inferior to our neighbours, we have transferred to the humiliation of the Incomparable Nature,

And thus He who bore our sicknesses and interceded for us y bent His knee in prayer, by reason of the man which He assumed, giving us an example, that we ought not to exalt ourselves at the time of prayer, but in all things be conformed
to humility; for the humble.

God

resisteth the

proud but
,

aiveth grace to James


*
t
?

CHRYS. Now every art is set forth by the words and works 5 of him who teacheth it. Because then our Lord had come to teach no ordinary virtue, therefore He speaks and does the same things. And so having in words commanded to
VOL. in.

5-

3 A

-722

GOSPEL ACCORDING TO

CHAP. XXII-

pray, lest they enter into temptation, He does the same like wise in work, saying, Father, if thou be willing, remove this cup from me. He saith not the words, If thou wilt, as
if

ignorant whether it was pleasing to the Father. For such knowledge was not more difficult than the knowledge of His Father s substance, which He alone clearly knew, according

John

10,

1623

so have I known His Passion. For says He who rebuked a disciple, who wished to prevent His Passi ori so as even after many commendations, to call him Satan, how should He be unwilling to be crucified ? Consider then why it was so said. How great a thing was it to hear that the unspeakable God, who passes all understanding, was content to enter the virgin s womb, to suck her milk, and to undergo every thing human. Since then that was almost incredible which was about to happen, He sent first indeed

to

John, As the Father knoweth me, even

the Father.

Nor

He

this, as refusing

>

Prophets

to

announce

it,

afterwards

He

Himself comes

clothed in the flesh, so that you could not suppose Him to be a phantom. He permits His flesh to endure all natural
infirmities,
afflicted, to

to hunger, to thirst, to sleep, to labour, to be be tormented; on this account likewise He refuses

not death, that

AMBROSE

He might manifest thereby His true humanity. He says then, If thou wilt, remove this cup

from me, as man refusing death, as God maintaining His own decree. BEDE; Or He begs the cup to be removed from Him, not indeed from fear of suffering, but from His
compassion for the first people, lest they should have to drink the cup first drunk by Him. Therefore He says ex pressly, not, Remove from Me the cup, but this cup, that is, the cup of the Jewish people, who can have no excuse for
their

ignorance in slaying Me, having the

Law and

the

Prophets daily prophesying of


Dion.de

Me.
Let
tliis

DION. ALEX. Or when


it

He
It

says,

lyr
c .7.

is

not, let it

not come to Me, for unless

cup passfrom me, it had come it

could not pass aw.ay.


it

was

therefore

when He perceived

already present that He began to be afflicted and sorrow ful, and as it was close at hand, He says, Let this cup pass ; for as that which has passed can neither be said not to have
corne nor yet to remain, so also the Saviour asks first that And the temptation slightly assailing Him may pass away.

VER.

4346.
for.

ST.

LUKE.

723

not entering into temptation which He counsels to But the most perfect way of avoiding temptation pray is manifested, when he says, Nevertheless, not my will, but
this is the

For God is not a tempter to evil, but He wishes to grant us good things above what we either desire Therefore He seeks that the perfect will of or understand. His Father which He Himself had known, should dispose of
thine be done.
the event, which is the same will as His own, as respects the Divine nature. But He shrinks to fulfil the human will,

He calls His own, and which is inferior to His Father s ATHAN. For here He manifests a double will. One At han. indeed human, which is of the flesh, the other divine. For carn et our human nature, because of the weakness of the flesh, refuses cont Ar the Passion, but His divine will eagerly embraced it, for that it was not possible that He should be holden of death. GREG. NYSS. Now Apollinaris asserts that Christ had not Flis Greg. 00 own will according to His earthly nature, but that in Christ
which
will.
.

exists only the will of

God who

descends from heaven.

Let

him then say what will is it which God would have by no means to be fulfilled? And the Divine nature does not remove His own will. BEDE; When He drew near His Passion, the Saviour also took upon Him the words of weak man as when something threatens us which we do not wish to come to pass, we then through weakness seek that it may not be, to
;

the end that


the will of

we also may be prepared by fortitude to find our Creator contrary to our own will.

there appeared an angel unto him from heaven, strengthening him. 44. And being in an agony he prayed more ear
43.

And

and his sweat was as it were great drops of blood falling down to the ground. 45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for
nestly:

sorrow.
46.

And

said unto them,

Why

sleep ye

rise

and

pray, lest ye enter into temptation.

THEOFHYL. To make known unto us


3 A 2

the power of prayer

724
that
is

GOSPEL ACCORDING TO

CHAP. XXII.

Matt

4 >that

we may exercise it in adversity, our Lord when praying BEDE ; In another place we read comforted by an Angel. came and ministered unto Him. In testimony Angels then of each nature, Angels are said both to have ministered

to

Him and

comforted Him.

For the Creator needed not

the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted. THEOPHYL. But some say that the Angel appeared, glori

fying Him, saying, O Lore], Thine is the power, for Thou art able to vanquish death, and to deliver weak mankind. CHHYS. And because not in appearance but in reality He
the dispensation
follows,

took upon Himself our flesh, in order to confirm the truth of He submits to bear human suffering; for it

AMBROSE

And being in an agony lie prayed more earnestly. Many are shocked at this place who turn the
;

sorrows of the Saviour to an argument of inherent weakness from the beginning, rather than taken upon Him for the time.

But

am

so far from considering

it

a thing to be excused,

nevermore admire His mercy and majesty; for He would have conferred less upon me had He not taken upon Him my feelings. For He took upon Him my sorrow, that upon me He might bestow His joy. With confidence there He fore I name His sadness, because I preach His cross.
that I

must needs then have undergone affliction, that He might conquer. For they have no praise of fortitude whose wounds have produced stupor rather than pain. He wished there fore to instruct us how we should conquer death, and what
is far

greater, the anguish of

coming death.

Thou
;

smartedst

Lord, not from thy own but my wounds for he was wounded for our transgressions. And perhaps He is sad, because that after Adam s fall the passage by which we must de
then,
it far

part from this world was such that death was necessary. Nor is from the truth that He was sad for His persecutors, who

He knew
Greg.

would

suffer

punishment

for their

wicked

sacrilege.

GREG.
in itself,
terror

has expressed also the conflict of our mind as death approaches, for we suffer a certain thrill of

He

and dread, when by the dissolution of the flesh we draw near to the eternal judgment; and with good reason, for the soul finds in a moment that which can never be
changed.

VER. 47

53.

ST.

LUKE.

725

THEOPHYL.

human
was as

that the preceding prayer was of His nature, not His divine, as the Arians say, is argued

Now

from what
it

BEDE
nay,
let

it

is said of His sweat, which follows, And Ms sweat were great drops of bloodfalling down to the ground. Let no one ascribe this sweat to natural weakness, is contrary to nature to sweat blood, but rather

him derive therefrom a declaration

to

us, that

He was

obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples,

now
still

convicted of

human

frailty.

AUG. Our Lord praying with a bloody sweat represented Prosp. the martyrdoms which should flow from His whole body, s* nf ug which is the Church. THEOPHYL. Or this is proverbially 68. said of one who has sweated intensely, that He sweated blood the Evangelist then wishing to shew that He was
;

moistened with large drops of sweat, takes drops of blood But afterwards finding His disciples asleep for an example.
for sorrow,

He

them

to pray; for

upbraids them, at the same time reminding it follows, And when he rose from prayer

to his disciples, he found them sleeping. CHRYS. For it was midnight, and the disciples eyes were heavy from grief, and their sleep was not that of drowsiness but sorrow. AUG. Now Luke has not stated after which Aug. e C prayer He came to His disciples, still in nothing does he v iii. c. disagree with Matthew and Mark. BEDE; Our Lord proves by what comes after, that He prayed for His disciples whom He exhorts by watching and prayer to be partakers of His prayer; for it follows, And
j

and was come

4.

he saith unto them,


into temptation.

Why sleep ye/

Rise and pray,


is,

lest

ye enter

be overcome by is not to be overwhelmed by it. Or He simply bids us pray that our life may be quiet, and we be not cast into trouble of

that they should not for not to be led into temptation, temptation

THEOPHYL. That

any kind. For it is of the devil and presumptuous, for a man to throw himself into temptation. Therefore James
said not," Cast yourselves into temptation," but, When ye Jam. are fallen, count It all joy, making a voluntary act out of an 2
i,

involuntary.

47.

And

while he yet spake, behold

ti

multitude,

2(>

GOSPEL ACCORDING TO

CHAP. XXII.

and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss
him.
48.

But Jesus said unto him, Judas, betrayest thou

the Son of
49.

man

with a kiss

they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword ?

When

one of them smote the servant of the and cut off his right ear. high priest, 51. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. 52. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were
50.

And

come
53.

to him,

Be ye come
?
I

out, as against a thief, with

swords and staves

was daily with you in the temple, ye stretched forth no hands against me but this is and the power of darkness. your hour,
:

When

Gloss.

GLOSS. After

first

non occ.

Luke goes on

to

mentioning the prayer of Christ, St. speak of His betrayal wherein He is

betrayed by His disciple, saying, And while he yet spake, behold a multitude , and he that was called Judas. CYRIL;

He

says, he that

was called Judas, holding


;

his

name

as

it

but adds, one of the twelve, to signify the enormity of the traitor. For he who had been honoured as an apostle became the cause of the murder of Christ.
were in abhorrence

CHRYS. For just as incurable wounds yield neither

to severe

nor soothing remedies, so the soul when once it is taken captive, and has sold itself to any particular sin, will reap no benefit from admonition. And so it was with Judas, who

His betrayal, though deterred by Christ Hence it follows, And drew by every manner near unto Jesus to kiss him. CYRIL; Unmindful of the glory of Christ, he thought to be able to act secretly, daring
desisted not from

of warning.

VER. 47
to

53.

ST.

LUKE.

727

make an

especial

token of love the instrument of his

treachery.

CHRYS. Now we must not depart from admonishing ourchrys. For even the brethren, albeit nothing comes of our words. streams though no one drink therefrom still How on, and him

whom

thou hast not persuaded to-day, peradventure thou mayest to-morrow. For the fisherman after drawing empty And nets the whole day, when it was now late takes a fish. thus our Lord, though He knew that Judas was not to be converted, yet ceased not to do such things as had reference to
him.
It follows,

thou the Son of used I think by


with a lover

man

But Jesus said unto him, Judas, betrayest with a kiss? AMBROSE; It must be
question, as

if he arrests the traitor CHRYS. And He gives him his proper name, which was rather like one lamenting and AMBROSE; He recalling him, than one provoked to anger. thou with a kiss? that is, dost thou inflict says, Betrayest

way of

s affection.

wound with

the pledge of love

with the instruments of

peace dost thou impose death? a slave, dost thou betray thy Lord; a disciple, thy master; one chosen, Him who chose
thee

Betrayest thou thy Master, but the Son of man, that is, the thy Lord, thy Benefactor, humble and meek, who though He were not thy Master and
?

CHRYS. But

He

said not,
1

"

Lord, forasmuch as He has borne himself so gently toward thee, should have never been betrayed by thee. AMBROSE; O great manifestation of Divine power, great Both the design of thy traitor is discipline of virtue! forbearance is not withheld. He shews detected, and yet

whom
for

it is

declares
the

whom

Judas betrays, by manifesting things hidden; He he delivers up, by saying, the Son of man,
flesh,

human

not

the

Divine nature,

is

seized.

That however which most confounds the ungrateful, is the thought that he had delivered up Him, who though He was the Son of God, yet for our sakes wished to be the Son of man; u as if He said, For thee did I undertake, O ungrateful man, that which thou betrayest in hypocrisy. AUG. The Lord when He was betrayed first said this which Luke mentions, Betrayest thou the Son of man with a kiss? next, what Matthew says, Friend, wherefore art thou come? and lastly, what John records, Whom seek ye? AMBROSE; Our Lord

728

GOSPEL ACCORDING TO

CHAP. XXII.

kissed him, not that He would teach us to dissemble, but both that He might not seem to shrink from the traitor, and
that

He

might the more move him by not denying him the


disciples are inflamed with zeal,

offices of love.

THEOPHYL. The

and un-

sheath their swords. But whence have they swords ? Because they had slain the lamb, and had departed from the feast.

Now

the other disciples ask whether they should strike; but Peter, always fervent in defence of his Master, waits not for

permission, but straightway strikes the servant of the


Priest; as
it

High

of them smote, fyc. AUG. He who struck, according to John, was Peter, but he whom he struck was called Malchus. AMBROSE; For Peter being well versed in the law, and full of ardent affection, knowing
follows,

And one

that

it

was counted righteousness in Phineas that he had

Au.
c* 5*

de

lib. Jii.

High Priest s servant. But Jesus answered and said, Suffer ye thus far ; which is what Matthew records, Put thy sword up into its sheath. Nor will it move you as contrary thereto, that Luke says here that our Lord answered, Suffer ye thus
AUG.

killed the sacrilegious persons, struck the

Now

Luke

says,

far, as

if He had so spoken was done had pleased Him

after the

blow

to

shew that what


it

so far, but

He

did not wish

to

proceed farther, seeing that in these words which Matthew has given, it may rather be implied that the whole circum stance in which Peter used the sword was displeasing to our

For the truth is, that upon their asking, Lord, shall sword f He then answered, Suffer ye thus far, that is, be not troubled with what is about to happen. They must be permitted to advance so far, that is, to take Me, and so to fulfil the things which were written of Me. For he would not say, And Jesus answering, unless He answered this question, not Peter s deed. But between the delay of their words of question to our Lord and His answer, Peter in
Lord.

we

strike with the

the eagerness of defence struck the blow. And two things cannot be said, though one may be said and another may be done, at the same time. Then, as Luke says, He healed him who was struck, as it follows, And he touched his ear, and healed

him.
ness.

BEDE For the Lord


;

is

never forgetful of 11 is lovingkind-

While they are bringing death upon the righteous, He heals the wounds of His persecutors. AMBROSE; The Lord in

VEK. 47

53.

ST.

LUKE.

7*29

wiping away the bloody wounds, conveyed thereby a divine mystery, namely, that the servant of the prince of this world, not by the condition of His nature but by guilt, should re ceive a wound on the ear, for that he had not heard the words of

wisdom. Or, by Peter so willingly striking the ear, he taught that he ought not to have a ear outwardly, who had not one But why did Peter do this ? Because he in a mystery.
especially obtained the power of binding and loosing; there fore by his spiritual sword he takes away the interior ear of

him who understandeth

not.

But the Lord Himself

restores

the hearing, shewing that even they, if they would turn, might be saved, who inflicted the wounds in our Lord s Passion ; for
that
all

sin

may be washed away

in the mysteries of faith.

BEDE; Or
Priests to

by the High an unlawful obligation, who, by the Passion of our

that servant is the Jewish people sold

Lord, lost their right ear; that is, the spiritual understanding of the law. And this ear indeed is cut off by Peter s sword, not that he takes away the sense of understanding from those
that hear, but

manifests

it

withdrawn by the judgment of


is

God

from the careless.


the
to its

But the same


office.

among

same people have believed,


former

right ear in those who restored by the Divine

condescension
It follows,

Then said Jesus unto them, Are ye come out as a thief with swords and staves ? fyc. CHRVS. For they against had come at night fearing an outbreak of the multitude, there fore He says, What need was there of these arms against one who was always with you?" as it follows, When I was CYRIL; Whereby He does not blame the daily with you. chiefs of the Jews that they had not sooner prepared their mur derous designs against Him, but convicts them of having presumptuously supposed they had attacked Him against His
"

will; as if
it

He says,

"

Ye

did not take

Me then, because
I

willed

not, but neither could ye now, did surrender Myself into your hands."
this is

not of

My own accord
it

Hence
is

follows,

But

permitted you to ex ercise your vengeance against Me, but the Father s will agrees with Mine. He also says, that this power is given to darkness,

your hour, that

is,

a short time

i.

e.

the Devil

and the Jews, of

rising in

rebellion against

Christ.

BEDE

And then is added, And the power of darkness. As if He says, Therefore are ye assembled against Me

730
in darkness,

GOSPEL ACCORDING TO

CHAP. XXII.

because your power, wherewith ye are thus armed

But it is asked, against the light of the world, is in darkness. how Jesus is said to be addressing the chief priests, the
officers

of the temple, and the elders,

who came

to

Him,

whereas they are reported not to have gone of themselves, but to have sent their servants while they waited in the hall of Caiaphas? The answer then to this contradiction is, that
they came not by themselves, but by those whom they sent to take Christ in the power of their command.

54.

Then took they him, and


s

led him,

and brought

him

into the high priest

house.

And

Peter followed
the midst

affar off.

55.

And when

they had kindled a


set

fire in

of the hall,

and were

down

together, Peter sat

down among them.


But a certain maid beheld him as he sat by the and earnestly looked upon him, and said, This fire, man was also with him. 57. And he denied him, saying, Woman, I know him
56.
not.

58.
said,

And Thou And

after a little while another

art also of

them.

And

saw him, and Peter said, Man, I

am

not.
about, the space of

59.

one hour after another

confidently affirmed, saying, Of a truth this fellow for he is a Galileean. also was with him
:

And Peter said, Man, I know And immediately, while he sayest.


60.

not what thou


yet spake, the

cock crew.

Lord turned, and looked upon Peter. remembered the word of the Lord, how And Peter he had said unto him, Before the cock crow, tbou
61.

And

the

sbalt

deny me

thrice.

62.

And

Peter went out, and wept bitterly.


the mystery,

AMBROSE; The wretched men understood not

VER. 54

02.

ST.

LUKK.

731

nor had reverence unto an outpouring of compassion so mer ciful, that even His enemies He suffered not to be wounded.

For it is said, Then took they him, fyc. When \ve read of Jesus being holdcn, let us guard against thinking that He is holden with respect to His divine nature, and unwilling
through weakness,
Priest
for He is held captive and BEDE; ing to the truth of His bodily nature.

bound accord

Now the

Chief

means Caiaphas, who according to John was High AUG. But first He was led to Annas, the Priest that year. father-in-law of Caiaphas, as John says, then to Caiaphas, as Matthew says, but Mark and Luke do not give the name of
the

High Priest. CIIRYS. It is therefore said, to the house Chrys. of the High Priest, that nothing whatever might be done For thither Matt, without the consent of the chief of the Priests.

^^

had they
all

all

assembled waiting
is

for Christ.

Now

the great

zeal of Peter

manifested in his not flying when he saw the others doing so; for it follows, But Peter followed

afar off. about to

AMBROSE
deny,
for

he

Rightly he followed afar off, could never have denied

soon
if

he

had clung close

to Christ.

But herein must he be revered,

that he forsook not our Lord, even though he was afraid. Fear is the effect of nature, solicitude of tender affection. BEDE;

But that when our Lord was going to His Passion, Peter fol lowed afar off represents the Church about to follow indeed, that is, to imitate our Lord s Passion, but in a far different
manner, for the Church for the Church.
;

suffers for herself, our

Lord

suffered

AMBROSE And by this time there was a fire burning in the house of the High Priest; as it follows, And when they had kindled afire, $c. Peter came to warm himself, because his
Lordbeingtaken prisoner, the heart of his soul had been chilled PsEUDO-Auc. For to Peter were delivered the keysPseudo in him. of the kingdom of heaven, to him were entrusted an innume- ^ ug
rable multitude of people, who were wrapped up in sin. But Peter was somewhat too vehement, as the cutting off the ear
Serin.

High Priest s servant betokens. If he then who was so and so severe had obtained the gift of not sinning, what pardon would he have given to the people committed to him ? Therefore Divine Providence suffers him first to be
of the
stern

holden of

sin, that

by the consciousness of his own

fall

ho

732

GOSPEL ACCORDING TO

CHAP. XXII.

might soften his too harsh judgment towards sinners. When he wished to warm himself at the fire, a maid came to him, of whom it follows, But a certain maid beheld him, fyc. AM
BROSE; What meaneth it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recog nised him, save that that sex should be plainly implicated in
our Lord s murder, in order that it might also be redeemed by His Passion? But Peter when discovered denies, for better that Peter should have denied, than our Lord s word

should have
Aug.
ut sup.

failed. Hence it follows, And he denied, saying, Woman, I know him not. AUG. What ails thee, Peter, thy J
is

voice

suddenly changed?

love, is turned to hatred

and

unbelief.

That mouth full of faith and Not yet awhile is the

scourge applied, not yet the instruments of torture. Thy in terrogator is no one of authority, who might cause alarm to The mere voice of a woman asks the question, the confessor.

and she perhaps not about


yet a

to divulge thy

confession, nor

woman, but a door-keeper, a mean slave. AMBROSE; Peter denied, because he promised

rashly.

He

does not deny on the mount, nor in the temple, nor in his own house, but in the judgment-hall of the Jews. There he denies where Jesus was bound, where truth is not. And deny ing Him he says, / know him not. It were presumptuous to
Matt.
11 17.

say that he knew Him whom the human F or no one knoweth the Son but the

mind can not


Father.

grasp.

Ae ain,

second time he denies Christ; for it follows, And after a little while another saw him, and said, Thou wert also one
of them. AUG. And it is supposed that in the second denial ^ e was addressed by two persons, namely, by the maid whom

Aug.

Ev

lib

ill. c.

6.

Matthew and Mark mention, and by another whom Luke With respect then to what Luke here relates, speaks o And after a little while, 8$c. Peter had already gone out of the gate, and the cock had crowed the first time, as Mark says and now he had returned, that, as John says, he might Of which denial it follows, again deny standing by the fire. And Peter said, Man, I am not. AMBROSE For he pre
; ;

deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly
ferred to

denied himself.
that not only
is

BEDE In
;

this denial

then of Peter we affirm


that

Christ denied by

him who says

He

is

VI-R.

546-2.

ST. LiiKi-;.

733

not Christ, but by him also, who, being a Christian, says be


is not.

AMBROSE

He

is also

asked a third time

for

it

follows,

about the space of one hour after, another confidently affirmed^ saying i Of a truth 1 his fellow also was with him. AUG. What Matthew and Mark call after a little while, Aug Luke explains by saying, about the space of one hour after ;^V

And

but with regard to the space of time, John says nothing, sup. Likewise when Matthew and Mark record not in the singular but in the plural number those who conversed with Peter,
while
either that

Luke and John speak of one, we may easily suppose Matthew and Mark used the plural for the singular

by a common form of speech, or that one person in particular addressed Peter, as being the one who had seen him, and
that

others

But now

trusting to his credit joined in pressing him. as to the words which Matthew asserts were said to

Peter himself, Truly thou art one of them, for thy speech beu~rayet1i thev ; as also those which to the same Peter John
declared to have been said,

Did

not

I see

thee in the

garden?

they spoke to one another concerning Peter; we either believe that they held the right opinion who say that they were really addressed to Peter;
state that
(for

whereas Mark and Luke

to the

what was same as

said concerning him in his presence amounts if it had been said to him ;) or that they were

and that some of the Evangelists related them one way, some the other. BEDE; But he adds, For
said in both ways,

a Galil&an; not that the Galila)ans spoke a different language from the inhabitants of Jerusalem, who indeed were
he
is

Hebrews, but that each separate province and country having


its

own

peculiarities could not avoid a vernacular tone


It follows,

of

speech. thou sayest.

And
;

Peter said,
is,

Man, I know not ichat


I

phemies.
himself.

AMBROSE That But we make excuse

know not your

blas

for

him.
is

He

did not excuse

For an involved answer

not sufficient for our

And confessing Jesus, but an open confession is required. therefore Peter is not represented to have answered this
deliberately, for

he afterwards recollected himself, and wept.

BEDE; Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented

734
at

GOSPEL ACCORDING TO

CHAP. XXII.

for it follows, And immediately, while he yet ; the cock crew. The error lie committed in the dark spake, ness of forgetfulness, he corrected by the remembrance of

cock-crow

Aug.
Sllp

the true light. AUG. The cock-crow we understand to have been after the third denial of Peter, as Mark has expressed
it.

BEDE

This cock must,

think,

be understood mystically

Chrys.

83

n Joan,

Aug.
sup>

some great Teacher, who rouses the listless and sleepy, saying, Awake, ye righteous, and sin not. CHRYs. Marvel now at the case of the Master, who though He was a prisoner, had exercised much forethought for His disciple, whom by a look Fie brought to Himself, and pro for it follows, And the Lord turned, and voked to tears AUG. How we should understand this, looked upon Peter. some careful consideration for Matthew says, Peter requires was sitting without in the hall, which he would not have said unless the transaction relating to our Lord were passing Likewise also, where Mark said, And as Peter was within. beneath in the hall, he shews that the things he had been
as
; ;

speaking of took place not only within but in the upper part. then did our Lord look upon Peter? not with His bodily face, since Peter was without in the hall among those

How

who were warming


on

themselves, while these things were going

in the inner part of the house. upon Peter seems to me to have


Ps.13,3. Ps. 6, 4.

Wherefore, that looking

manner.

And

as

it

was

said,

been done in a divine Look thou, and hear me, and,

Turn and deliver my soul, so I think the expression here used, The Lord turned and looked upon Peter. BEDE For to look upon him is to have compassion, seeing that not only
;

while

penance
;

is

being

practised,

but that

it

may be

practised, the

weep for Hence it follows, And Peter remembered the word of the Lord, how he had said to him, Before the cock crow, thou shall deny me thrice. And he went out, and wept
their sins.
bitterly.

AMBROSE

mercy of God is necessary. Lastly, those whom Jesus looks upon

Why

I read of his tears, I

did he weep ? Because he sinned as man. do not read of his confession. Tears

wash away an offence which it is shame to confess in words. The first and second time he denied and wept not, for as yet our Lord had not looked upon him. He denied the third Jesus looked upon him, and he wept bitterly. So then time,

VER. 63
if

71.

ST.

LUKE.

735

thou wilt obtain pardon, wash away thy guilt in tears. CYKIL; Now Peter did not dare to \veep openly, lest he

should be de lee ted by his tears, but he went out and wept. lie wept not because of punishment, but because he denied
his beloved Lord,

which was more galling than any punish

ment.

63.

And

the

men

that held Jesus

mocked him, and

smote him.

had blindfolded him, they struck him on the face, and asked him, saying, Pro phesy, who is it that smote thee? 65. And many other things blasphemously spake
64.

And when

they

it was day, the elders of the and the chief priests and the scribes came people together, and led him into their council, saying, And he said 67. Art thou the Christ ? tell us.

they against him. 66. And as soon as

unto them,
68.

If

I tell

you, ye will not believe

And if I nor let me go.

also ask you, ye will not

answer me,
on the right

69. Hereafter shall the

Son of man

sit

hand of the power of God.

Then said they all, Art thou then the Son of And he said unto them, Ye say that I am. 71. And they said, What need we any further witness ? for we ourselves have heard of his own
70.

God

mouth.
AUG. The temptation of Peter which took place between Aug. e the mockings of our Lord is not related by all the Evangelists v in the same order. For Matthew and Mark first mention i!i c
.
-

^
-

those, then Peter s temptation; but the temptations of Peter, then the

Luke has

first

described

mockings of our Lord, saying, And the men that held Jesus mocked him, fyc. CIIRYS. Jesus, the Lord of heaven and earth, sustains and
suffers the

mockings of the ungodly, giving us an example of

736

GOSPEL ACCORDING TO

CHAP. XXII.
is

And they blindfolded him. This they did as a dishonour to Him who wished to be accounted by the people as a prophet. But He who was
struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him,

THEOPHYL. Likewise the patience. derided as a false prophet. It follows,

Lord of prophets

not that

should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and

He

Aug.
Ev. ut
SU P-

wicked Catholics, provoke Him with their vile actions, as while they it were mocking Him, saying, Who smote thee ? flatter themselves that their evil thoughts and works of darkAUG. Now our Lord is supness are not known by Him. posed to have suffered these things until morning in the house of the High Priest, to which He was first led. Hence
it

follows,

And

as soon as

it

was day,

the elders

of the

people and the chief priests and the scribes came together, and led him into their council, saying, Art thou the Christ ?

They wished not for truth, but were contriving Because they expected that Christ would come only as man, of the root of David, they sought this of Him, I am the Christ," they might falsely that if He should say, accuse Him of claiming to Himself the kingly power.
fyc.
;

BEDE

calumny.

"

THEOPHYL. He knew the

secrets of their hearts, that they

who had
tell

not believed His works would

much

less believe

His words.

Hence

it

follows,

And

he said unto them, If

BEDE ; For He had often you, ye will not believe, fyc. Johnio, declared Himself to be the Christ; as when he said, I and my Father are one, and other such like things. And if I also
ask you, ye will not answer me.

For

He had

asked them

how
in

they said Christ was the Son of David, whereas David But they wished the Spirit called Him his Lord.

neither to believe His words nor to answer His questions. However, because they sought to accuse falsely the seed of

David, they hear something still farther as it follows, Here Son of man sit on the right hand of the power of God. THEOPHYL. As if he said, There is no time
;

after shall the

left

to

you any longer

for

discourses and

teaching, but

hereafter shall be the time of judgment, Me, the Son of man, sitting on the right

when ye shall see hand of the power

of God.

CYRIL

Whenever

sitting

and a throne are spoken

VER. 63

71.

ST.

LUKE.
is

737
signified.

of God, His kingly and supreme majesty

For

not imagine any judgment-seat to be placed, on which we believe the Lord of all takes His seat; nor again, that

we do

hand or left hand appertain to the Divine and place, and sitting, are the properties of bodies. But how shall the Son be seen to be of equal honour and to sit together on the same throne, if He is not the Son according to nature, having in Himself the natural THEOFHYL. When then they heard property of the Father?
in any wise right

nature

for figure,

they ought to have been afraid, but after these words more frantic; as it follows, All said, fyc. BEDE; understood that He called Himself the Son of God in They
this,

they are the

these words, The Son of man shall sit on the right hand of the power of God. AMBROSE; The Lord had rather

prove Himself a King than call Himself one, that they might have no excuse for condemning Him, when they confess the

which they lay against Him. It follows, And he said, Ye say that I am. CYRIL; When Christ spoke the company of the Pharisees were very wroth, uttering this, shameful words as it follows, Then said they. What need we
truth of that
;

any further witness? $c.

THEOPHYL. Whereby

it is

mani

fest, that the disobedient reap no advantage, when the more secret mysteries are revealed to them, but rather incur the

heavier punishment. concealed from them.

Wherefore such things ought

to

be

VOL.

m.

3 B

CHAP. XXIII.
1.

And
And
this

the whole multitude of


Pilate.

them

arose,

and led

him unto
2.

they began to accuse


fellow

him, saying,
nation,

We
for

found

perverting

the

and
that

bidding to give tribute to


himself
3.
is

King

he saying Christ a King. And Pilate asked him, saying, Art thou the of the Jews ? And he answered him and said,
Cassar,

Thou
4.

sayest

it.

Then

said
I

Pilate to the chief priests

and to

the people,
5.

find no fault in this

man.

stirreth

they were the more fierce, saying, He the people, teaching throughout all Jewry, up beginning from Galilee to this place.

And

Aug. de
lib.^ii/ c 7-

he had finished relating the denial of took place concerning our Lord Peter, recapitulated the morning, mentioning some particulars which the during others omitted; and so he has composed liis narrative, giving a similar account with the rest, when he says. And the whole

AUG. Luke,

after

all that

BEDE multitude of them arose, and led him to Pilate, fyc. That the word of Jesus might be fulfilled which He prophesied
of His own death,
that
to the

He

shall be delivered to the Gentiles,

4 U &:.
c s.
.

Romans. For Pilate was a Roman, and the is, Romans had sent him as governor to Judaea. AUG. He next relates what happens before Pilate, as follows, And they began
to

accuse him, saying,

We found
?

this

fellow perverting our

nation,

Matthew and Mark do not give this, though fyc. that they accused Him but Luke has laid open affirming the very charges which they falsely brought against Him.

VER.

5.

ST.

LUKE.

730

TiiEOPHYL. Most plainly are they opposed to the truth. For our Lord was so far from forbidding to give tribute, that He commanded it to be given. How then did He pervert the

might take possession of the kingdom ? when the whole multitude wished to choose Him for their king, HeVas aware of it, and fled. BEDE; Now two charges having been brought against
people ?

Was it that He

But

this is incredible to all, for

our Lord, namely, that He forbade to pay tribute to Caesar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render unto Cwsar the things which be Caesar s; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom; for it follows, Pilate asked him, saying, Art thou the King of the Jews, #c. THEOPHYL. It seems to

me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, Thou a poor humble naked man, with none to help
accused of seeking a kingdom, for which Thou many to help Thee, and much money. B EDE He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice; for it follows, And he answering said, Thou

Thee,

art

wouldest need

sayest.

THEOPHYL. Now they finding nothing else to support their calumny, have resort to the aid of clamour, for it follows, And they were the more fierce, saying, He stirreth up the people,
teaching throughout all Jewry, beginning from Galilee to this place. As if they said, He perverts the people, not in

one part only, but beginning from Galilee He arrives at this I think then that place, having passed through Judaea. they purposely made mention of Galilee, as desirous to
given to sedition,

alarm Pilate, for the Galileans were of a different sect and as, for example, Judas of Galilee who is

mentioned in the Acts of the Apostles. BEDE; But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused

them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue. AMBROSE; Our Lord is accused 3 B 2

740 and
is silent, for

GOSPEL ACCORDING TO

CHAP. XXIII.

He

for defence

who

fear to

needs no defence. Let them cast about be conquered. He does not then

by not

confirm the accusation by His silence, but He despises it refuting it. Why then should He fear who does not

court safety ?

The

Safety of

all

men

forfeits

His own, that

He

may
6.

gain that of

all.

When

Pilate heard of Galilee, he asked whether

the

7.

man were And as


s

a Galilsean.

unto Herod
8.
:

soon as he knew that he belonged jurisdiction, he sent him to Herod, who

himself also was at Jerusalem at that time.

And when Herod saw

glad because he had heard

Jesus, he was exceeding for he was desirous to see him of a long season,

many

hoped
9.

to

have seen some

things of him ; and he miracle done by him.


;

Then he questioned with him in many words but he answered him nothing. 10. And the chief priests and scribes stood and
vehemently accused him.
his men of war set him at and mocked him, and arrayed him in a nought, gorgeous robe, and sent him again to Pilate. 12. And the same day Pilate and Herod were made friends together for before they were at enmity

11.

And Herod with

between themselves.
BEDE;
Pilate having determined not to question our

Lord

concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing

judgment upon Him. Hence it is said, When Pilate heard of Galilee, he asked whether the man were a Galilcean. And lest he should be compelled to pass sentence against one whom he knew to be innocent, and delivered for envy, sends Him to be heard by Herod, preferring that he who was the Tetrarch of our Lord s country might be the person
either to acquit or punish

Him;

for
to

it

follows,

And

as soon

as he

knew

that

he

belonged

Herod s

jurisdiction.

VER. 6

12.

ST.

LUKE.
the

741
law, which the governor judged by

TiiEOi HYL. Wherein

he

follows

Roman

provided that every man should be of his own jurisdiction.

wished to make proof of Christ s Greg. His miracles; for it follows, c 3^ fame, desiring And when Herod saw Jesus, he was glad, fyc. THEOPHYL. Not as though he was about to gain any benefit from the sight, but seized with curiosity he thought he should see that extraordinary man, of whose wisdom and wonderful works he had heard so much. He also wished to hear from His mouth what He could say. Accordingly he asks Him ques But tions, making a sport of Him, and ridiculing Him. who performed all things prudently, and who, as David Jesus, testifies, ordereth His words with discretion, thought itPn. 112,

GREG.

Now Herod
to

witness

For a word uttered to becomes the cause of his con one whom it profiteth nothing demnation. Therefore it follows, But he answered him nothing. AMBROSE; He was silent and did nothing, for Herod s unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the Prophets, cannot see Christ s wonderful works in the Gospel. GREG. From these words we ought to derive a lesson, that Greg. 1 22 whenever our hearers wish as if by praising us to gain^ ^ knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God s word, both they w ho were guilty cease not to be so, and we who were not become so. And there are many things which betray the motive of a hearer, but one in particular, when they always praise what they GREG. The Re- Greg. hear, yet never follow what they praise. 10 deemer therefore though questioned held His peace, though J^ expected disdained to work miracles. And keeping Himself
right in such a case to

be

silent.

secretly within Himself, left those who were satisfied to seek for outward things, to remain thankless without, preferring to be

openly set at nought by the proud, than be praised by the hollow voices of unbelievers. Hence it follows, And the chief
priests

and scribes stood and vehemently accmed him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a ivhite robe. AMBROSE; It is not

742
without reason that

GOSPEL ACCORDING TO

CHAP. XXIII.

is arrayed by Herod in a white robe, His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the

He

as bearing a sign of

world.

THEOPHYL. Nevertheless, observe how

the Devil

is

thwarted by the thing which

He

does.

He

and reproaches against Christ, whereby it that the Lord is not seditious. Otherwise He would not have been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change. But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod s au
it is added, And they were made friends, fyc. Observe the Devil every where uniting together things Let us separate, that he may compass the death of Christ.

heaps up scorn is made manifest

thority, as

blush then,

if for

the sake of our salvation

we keep not even our


Pilate,

friends in union with us.

AMBROSE; Under

the type also of

Herod and

who

from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord s Passion should come to pass the future concord of both, yet so that the people of the Gentiles should receive the word of God first, and then transmit it by
the devotion of their faith to the Jewish people; that they too may with the glory of their majesty clothe the body of

which before they had despised. BEDE; Or this between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character,
Christ,

alliance

agree together in persecuting Christians.


13.

together the chief priests and the rulers and the people,
14. Said unto them,

And

Pilate,

when he had

called

unto

me,
I,

as

behold,

Ye have brought this man one that perverteth the people and, having examined him before you, have
:

found no fault

in

this
:

man
:

touching those things


\

whereof ye accuse him 15. No, nor yet Herod


and,
lo,

for

sent you to

him

nothing worthy of death

is

done unto him.

VER. 13
16.
1

25.

ST.

LUKE.

743

7.

him, and release him. (For of necessity he must release one unto them
T will therefore chastise

at the feast.) 18. And they cried out all at once, saying, with this man, and release unto us Barabbas
:

Away

19.

(Who

for a certain sedition

made

in the city,

and

for

murder, was cast into prison.)

20. Pilate therefore, willing to release Jesus, spake

again to them.
21.

But they

cried, saying, Crucify him, crucify

him.
22.

And
evil

what

death in

he said unto them the third time, Why, hath he done ? I have found no cause of him: I will therefore chastise him, and let

go. 23. And they were instant with loud voices, requir And the voices of ing that he might be crucified.

him

them and
24.

And

of the chief priests prevailed. Pilate gave sentence that it should be as

they required. 25. And he released unto them him that for sedi
tion

and murder was cast into prison,


;

whom
will.

they had

desired

but he delivered Jesus to their

AUG. Luke returns to those things which were going on before the governor, from which he had digressed in order to relate what took place with Herod ; saying as follows,

And Pilate, when he had called, fyc. from which we infer, that he has omitted the part wherein Pilate questioned our Lord what He had to answer to His accusers.
AMBROSE; Here Pilate, who as a judge acquits made the minister of His crucifixion. He is sent
sent
Christ, is
to

Herod,

back
to

to Pilate, as

it

follows,

Nor

yet Herod, for

I sent

you
him.

him, and behold nothing ivorthy of death is done unto They both refuse to pronounce Him guilty, yet for

fear s sake, Pilate gratifies the cruel desires of the Jews.

THEO-

744

GOSPEL ACCORDING TO

CHAP. XXIII.

PHYL. Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward

whom they could believe. See then how truth Jesus is silent, and His enemies witness for Him ; triumphs. the Jews make loud cries, and not one of them corroborates
no witness

BEDE; Perish then those writings, which, so long a time after Christ, convict not the accused composed of magical arts against Pilate, but the writers themselves of
treachery and lying against Christ. THEOPHYL. Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused,

their clamour.

adds,

/ will
he

therefore chastise
desire, but

him and release him.

BEDE

As

if

said, I will subject


It follows,

Him

mockings you
blood.

do

to all the scourgings and not thirst after the innocent

For of necessity he must release one unto an obligation not imposed by a decree of the them, fyc. imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please. THEOPHYL. For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews
to seek

as they asked
Sam.

pardon of the prince for those who were condemned, Jonathan of Saul. And hence it is now added,

w ith respect to their petition, And they cried all at once, Away with this man, and release unto us Barabbas, fyc. AMNot unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the Such are the laws of iniquity, that what innocence innocent.
BPvOSE;

And here the interpretation of the name hates, guilt loves. affords a figurative resemblance, for Barabbas is in Latin, the son of a father. Those then to whom it is said, Ye are of
your father the Devil, are represented as about
the true
christ.

to prefer to
is,

Son of God the son of


;

their father, that

Anti

BEDE Even to this day their request still clings to the Jews. For since when they had the choice given to them, they
chose a robber for Jesus 9 a murderer for a Saviour
lost they
;

both

life

and

salvation,

and became subject


it

rightly to such

robberies and seditions


their country

among themselves

as to forfeit both

and kingdom.

THEOPHYL. Thus

came

to

pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke

VER.

2(532.

ST.

LUKE.

745

again unto them, but they cried out, Crucify, #c.

BEDE;

the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross,

With

with their hands and feet fixed by nails to the wood, suffered prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which, having overcome the Devil, He was about to
a

THEOPHYL. place as a trophy on the brows of the faithful. Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath

I will chastise him, and let him go. BEDE; This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify
he done?
Jesus,

John s words bear testimony that he not only threatened but performed together with mockings and scourgings. But
the

when they saw all their charges which they brought against Lord baffled by Pilate s diligent questioning, they resort
at last to prayers only; entreating that

He

might be crucified.

THEOPHYL. They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted for it
;

And Pilate gave sentence that it should be as they And he released him that for sedition ancl murder required.
follows,

was

cast into prison, but delivered Jesus to their will. CHRYS. For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy s
sake, or

by the privilege of the

feast,

ought

He

to

be

let free.

him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it
26.
as .they led
after Jesus.

And

him a great company of people, and of women, which also bewailed and
27.

And

there followed

lamented him.
28. of

But Jesus turning unto them said, Daughters Jerusalem, weep not for me, but weep for your
your children.

selves, ancl for

746

GOSrEL ACCORDING TO

CHAP. XXIII.

29. For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs

that
suck.

never

bare,

and the paps which never gave

30.

Then
;

Fall on us

and

shall they begin to say to the mountains, to the hills, Cover us.

what

if they do these things in a green tree, be done in the dry ? 32. And there were also two other, malefactors, led with him to be put to death.

31. For
shall

Gloss.
!C>

GLOSS. Having related the condemnation of Christ, Luke

naturally goes on to speak of His crucifixion ; as it is said, And as they led him away, they laid hold upon one Simon, AUG. But John relates that Jesus bore His own cross, Aug. de fyc. which is understood that He was Himself carrying His fr LnTyi^ c. 10. cross, when He went forth to that place which is called

Calvary; but as they journeyed Simon was forced into the

on the road, and the cross was given him to carry as THEOPHYL. For no one else accepted to far as that place. bear the cross, because the wood was counted an abomina
service
tion.

as

it

Accordingly upon Simon the Cyrenian they imposed were to his dishonour the bearing of the cross, which

Here is fulfilled that prophecy of Isaiah, Whose government shall be upon his shoulder. For the Isa.9,6. government of Christ is His cross; for which the Apostle And as for a mark of dignity, Phil. 2, says, God hath exalted him. some wear a belt, others a head dress, so our Lord the cross.
others refused.

And

if

thou seekest, thou wilt find that Christ does not reign

in us save

by hardships, whence
His

it

comes

that the luxurious

are the enemies of the cross of Christ. therefore bearing

AMBROSE;

Christ

His

trophies.

The

cross, already as a conqueror carried cross is laid upon His shoulders,

because, whether Simon or Himself bore it, both Christ bore Nor do the accounts it in the man, and the man in Christ.

And
first

of the Evangelists differ, since the mystery reconciles them. it is the rightful order of our advance that Christ should

to

Himself erect the trophy of His cross, then hand it down be raised by His martyrs. He is not a Jew who bears the

VER.

2632.

ST.

LUKE.

747

an alien and a foreigner, nor does he precede but Matt. follow, according as it is written, Let him take up his cross, andfollow me. Luke 9, BEDE Simon is by interpretation obedient," Gyrene an 23
cross, but
"

"

heir."

By

this

man

therefore the people of the Gentiles are

denoted, who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God. But Simon

coming out of a village, bears the cross after Jesus, because forsaking the pagan rites, he obediently embraces the footsteps of our Lord s Passion. For a village is in Greek called Trayoj, from whence Pagans derive their name. THEOPHYL. Or he takes up the cross of Christ, who comes from the village; that is, he leaves this world and its labours, going forward to Jerusalem, that is, heavenly liberty. Hereby also we receive no slight instruction. For to be a master after the example of Christ, a man must himself first take up his cross, and in
the fear of

God crucify his own flesh, that he may so lay it those that are subject and obedient to him. upon But there followed Christ a great company of people, and

BEDE; large multitude indeed followed the For the cross of Christ, but with very different feelings. who had demanded His death were rejoicing that people
they should see Him dying, the women weeping that He was about to die. But He was followed by the weeping only of women, not because that vast crowd of men was not
also sorrowful at

of women.

His Passion, but because the


;

less

esteemed

female sex could more freely give utterance to what they CYRIL Women also are ever prone to tears, and thought.

have hearts easily disposed

to pity.

THEOPHYL. He
themselves.

bids those

who weep

for

Him

cast their

eyes forward to the evils that

were coming, and weep for

CYRIL; Signifying that in the time to come would be bereft of their children. For when war women

breaks out upon the land of the Jews, all shall perish, both small and great. Hence it follows, For, behold, the days arc coming, in the which they shall say, Blessed are the barren,
$c.
roast their children,

THEOPHYL. Seeing indeed that women shall cruelly and the belly which had produced shall

BEDE; By these miserably again receive that which it bore. He signifies the time of the siege and captivity which days

748

GOSPEL ACCORDING TO

CHAP. XXIII.

was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck
It is natural, when captivity by an enemy is to seek for refuge in fastnesses or hidden places, threatening,

in those days.

men may lie concealed. And so it follows, Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For Josephus relates, that when the Romans
where
pressed hard upon them, the Jews sought hastily the caverns of the mountains, and the lurking places in the hills. It be also that the words, Blessed are the barren, are to may

be understood of those of both sexes, who have made them selves eunuchs for the kingdom of heaven s sake, and that it is said to the mountains and hills, Fall upon us, and Cover us, because all who are mindful of their own weakness, when the crisis of their temptations breaks upon them, have sought to be protected by the example, precepts, and prayers, of certain high and saintly men.
It follows,
Greg,
c . 4.

But if they do

these things in a green tree,

what
the

shall be done in the dry ? GREG. He has called Himself the green wood and us the dry, for He has in Himself
;

life and strength of the Divine nature but we who are mere men are called the dry wood. THEOPHYL. As though

He

said to the Jews, If then the

Romans have

so raged

against Me, a fruit-bearing and ever flourishing tree, what will they not attempt against you the people, who are a dry tree, destitute of every lifegiving virtue, and bearing

no fruit ? done no

BEDE
sin

Or

as

if

He
the

spake to
tree

being called

of

from the world without suffering the fire torment think ye awaits those who are barren of

If I who have do not depart life, of my Passion, what


all
:

all fruits

THEOPHYL. But

the Devil, desiring to engender an evil

opinion of our Lord, caused robbers also to be crucified with Him ; whence it follows, And there were two other malefactors led with him to be put to death.

is

And when they were come to the place, which called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on
33.

the

left.

VER. 33.

ST.

LUKE.

749
Athan. corrupted, then Christ

ATHAN.

When mankind became


own body,
that

where corruption has been p as s. Wherefore He is Dom there might spring up incorruption. seen, crucified in the place of Calvary which place the Jewish doctors say was the burial-place of Adam, BEDE; Or else, without the gate were the places where the heads of con demned criminals were cut off, and they received the name
manifested His
;

men

of Calvary, that is, beheaded. Thus for the salvation of all the innocent is crucified among the guilty, that where sin

much more abound. CYRIL The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He doth not suffer in His divine nature, and that He EUSEB. But if, on the contrary, suffered in His human. after His intercourse with men, He suddenly disappeared,
abounded, there grace might
;

flying

away

to avoid death,

He

might be likened by

man

to

a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of
fire, he.

would put

it

into the flame,

and then

directly

draw

it

out from the flame unharmed; so the Word of God, wishing to shew that the instrument which He used for the salvation of

men was
by the

to manifest

superior to death, exposed His mortal body to death His nature, then after a little rescued it from death

His divine power. This is indeed the first death. But the second is the manifestation of the divine power of Christ inhabiting a body. For seeing
force of

cause of Christ

that

men

of old deified those

who were

destined to a like

end with themselves, and whom they called Heroes and Gods, He taught that He alone of the dead must be acknow ledged the true God, who having vanquished death is
adorned with the rewards of victory, having trodden death under His feet. The third reason is, that a victim must be slain for the whole race of mankind, which being offered, the whole power of the evil spirits was destroyed, and every error put to silence. There is also another cause of the healthgiving death, that the disciples with secret faith might behold the Whereunto they were taught to lift resurrection after death.

750

GOSPEL ACCORDING TO

CHAP. XXIII.

up
Athan.
Verb. Dei
-

their

own

hopes, that despising death they might embark

cheerfully in the conflict with error.

own who

our Saviour came to accomplish not His but that of man, for He experienced not death death, is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by

A THAN.

Now

men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His

own body
disease

But yet if without any His body apart in some remote place, put He would not be believed when speaking of His resurrection. For death must precede resurrection why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would How would the victory of unbelieving men have invented?
visited

with sickness.
off

He had

Christ over death appear, unless undergoing


all

it

in the sight of

men He had proved

ruption of His body? have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would

be swallowed up by the incorBut you will say, At least He ought to


it

to

have made Himself suspected of not having power over As then the champion by laying prostrate every kind of death whomsoever the enemy has opposed to him is shewn to be
superior to
all,

so the Life of

all

men

took upon

Him

that

death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely
overthrown.

Wherefore His head

is

not cut off as John

was

might preserve His body entire, and indivisible to death, and not become an excuse to those who would divide the Church. For He wished to bear the curse of sin which we had incurred, by
taking upon

He was

not sawn asunder as Isaiah, that

He

Him the accursed death of the cross, as it is said, he that hangeth upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may
Cursed
is

draw to Him the ancient people, with the other the Gentiles, joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into hea-

VEK. 33.
ven.

ST.

LUKE.

751

THEOPHYL. Because also by a tree death bad entered, must needs be that by a tree it should be abolished, and that the Lord passing unconquercd through the pains of a tree should subdue the pleasures which flow from a tree. GREG. NYSS. But the figure of the cross from one centre of Greg.
it

the

contact branching out into four separate terminations, signifies power and providence of Him who hung upon it extend-

de Res.

ing every where. AUG. For not without reason did He choose Augfde this kind of death, in order that He might be the master of Gr Nov
-

breadth and length, and heighth and depth. For breadth lies Ep. in that cross piece of wood which is fastened from above.

140.

This belongs to good works, because on it the hands are out stretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we
stand, that
is,

abide firm or persevere.


is in

And

this is applied to

that piece of wood which is Heighth longsuffering. left reaching upwards from that which is fixed across, that
is,

to

the

head of the Crucified

for the

expectation of
Again, that part

those

who hope for better things is upward. of the wood which is fixed hidden in the

ground, signifies

the depth of unrestrained grace. CHRYS. Two thieves also Chrys. crucified on the two sides, that He might be a partaker of they gj^ their reproach; as it follows, And He thieves one on Ins right Matt.

handy the other on his

left.

But

it

did not so turn out.

For

of them nothing is said, but His cross is every where ho noured. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the con
secrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those

who have
is

when they
gloomy,
the

acted nobly are mocked by their own actions, and But in Christ it perish their actions perish also. For before the cross all things were different. quite
after
it

all

things are joyful and glorious, that you

mere man was crucified. BEDE; But two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of mar tyrdom, or the rules of a still stricter continence. But they

may know

that not a

do this for eternal glory, who imitate the actions of the thief on the right hand while they who do it to gain the praise of men, imitate the thief on the left hand.
;

752
34.

GOSPEL ACCORDING TO

CHAP. XXIII.
;

Then said Jesus, Father, forgive them know not what they do. And they parted they
raiment, and cast lots. 35. And the people stood beholding. rulers also with them derided him, saying,
others
;

for his

And the He saved

let

him save

himself,

if

he be Christ, the
to

chosen of God.
36.

And

the soldiers also

mocked him, coming

him, and offering him vinegar, 37. And saying, If thou be the king of the Jews,
save thyself.
Matt. 5,

CHRYS. Because the Lord had

said,

persecute you, this likewise He did, cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in

Pray for them that when He ascended the

word, but in deed also. But He says, Forgive them, if they should repent. For He is gracious to the penitent, if they are willing after so great wickedness to wash away their
guilt

by

faith.

BEDE

prayed

in vain,

Nor must we imagine here that He but that in those who believed after His
;

passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to crucify, rather than to confess Him whom they knew
to

be the Son of God, but for such as were ignorant what they did, having a zeal for God, but not according to knowledge, GREEK Ex. as He adds, For they know not what they do.

But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance,
because of the notable miracles that with a loud voice proclaimed Him to be the Son of God.
It is important then to consider, in what condition ; ascends the cross; for I see Him naked. Let him then who prepares to overcome the world, so ascend that he seek not the appliances of the world. Now Adam was overcome who

AMBROSE

He

sought for a covering. He overcame who laid aside His cover He ascends such as nature formed us, God being our ing.
Creator.

Such

as the

first

man had

dwelt in paradise, such did

VER. 34

37-

ST.

LUKE.

753

But about to ascend the the second man enter paradise. cross rightly, did He lay aside His royal garments, that you may know that He suffered not as God, but as man, though
Christ
is

both.
all

ATHAN. He

also

who

for

our sakes tookAthan.

upon

our conditions, put on our garments, the signs p of death, that He might put them off, and in their Com. stead clothe us with life and incorruption.
It follows,
lots.

Him Adam s

cast

want.

And they parted his raiment among them, and THEOPHYL. For perhaps many of them were in Or perhaps rather they did this as a reproach, and

For what treasure did they find in His garments? BEDE; But in the lot the grace of God seems to be commended; for when the lot is cast, we yield not to the merits of any person, but to the secret judgment of God. AUG. This matter indeed was briefly related by the three Aug. de n v first Evangelists, but John more distinctly explains how itjj -jf c. 12. was done. THEOPHYL. They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? for it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for the end. And the AUG. Having mentioned the Aug. rulers also with them derided. n of the priests, St. Luke comprerulers, and said nothing hended under a general name all the chief men, so that hereby may be understood both the scribes and the elders.
from a kind of wantonness.
*

BEDE; And
others, for
it

these also unwillingly confess that


follows, Saying,

He

saved

He

saved others,

let

him save
*

ATHAN. Now our Lord being truly the Saviour, Athan. himself, fyc. ubl sup wished not by saving Himself, but by saving His creatures, For neither is a physician to be acknowledged the Saviour. by healing himself known to be a physician, unless he also
So the Lord being gives proof of his skill towards the sick. the Saviour had no need of salvation, nor by descending from

He wish to be acknowledged the Saviour, but For truly a much greater salvation does the death of the Saviour bring to men, than the descent from the cross. GREEK Ex. Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other
the cross did

by dying.

resource, tried at last to offer

Him

vinegar to drink.

But

he knew not that he was doing


VOL.
III.

this against himself; for the

3 C

754

GOSPEL ACCORDING TO

CHAP. XXIII.

bitterness of wrath caused

by the transgression of the law,


surrendered to the
it,

in

which he kept

all
it

men bound, he now


and consumed

Saviour, who took place of vinegar,


Prov. 9,

in order that in the

He
it

might give us wine to drink, which

wisdom had mingled.


Christ vinegar, as
follows,

THEOPHYL. But

the soldiers offered

were ministering unto a king, for it saying, If thou art the king of the Jews, save

BEDE; And it is worthy of remark, that the Jews thyself. blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews.
38.

And
IS

him

in

a superscription also was letters of Greek, and Latin,

written over

and Hebrew,

THIS
39.

THE KING OF THE JEWS.


of the malefactors which were

And one

hanged

railed on him, saying, If thou be Christ, save thyself

and

us.

But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same
40.

condemnation
41.

And we indeed
:

justly; for

we

receive the due

reward of our deeds


amiss. 42.

but this

man

hath done nothing

he said unto Jesus, Lord, remember when thou comest into thy kingdom.
43.
thee,

And

me

And Jesus said unto him, Verily I say To day shalt thou be with me in paradise.

unto

THEOPHYL. Observe a second time

the device of the devil

turned against himself. For in letters of three different characters he published the accusation of Jesus, that in truth it

might not escape one of the passers by, that He was crucified because He made Himself King. For it is said, In Greek, Latin, and Hebrew, by which it was signified, that the most
powerful of the nations, (as the Romans,) the wisest, (as the Greeks,)those who most worshipped God, (as the Jewish nation,)

VER. 88

43.

ST.

LUKE.

755

must be made subject

to the

And

rightly
s

is

the
is

title

dominion of Christ. AMBROSE; placed above the cross, because

Christ

kingdom
I

not of the
title

human body, but

of the

power

of God.
1

read the

read,

My

kingdom

is

King of the Jews, when I read theJohnis, not of this world.


of the
1.

cause of Christ written above His head, when I read, the Word was God. For the head of Christ is God. CYRIL;

one of the thieves uttered the same revilings as the Jews, but the other tried to check his words, while he confessed his own guilt, adding, We indeed justly for we receive the due reward of our deeds. CHRYS. Here the condemned performs
,

Now

11,3.

who

the office of judge, and he begins to decide concerning truth before Pilate confessed his crime only after many
is

tortures.

are hid

For the judgment of man from whom secret things of one kind; the judgment of God who searches the heart of another. And in the former case punishment

follows after confession, but here confession is made unto salvation. But he also pronounces Christ innocent, adding,

But
a

this

man

new

injury, that

hath done nothing wrong : as if to say, Behold innocence should be condemned with
the living, He raised the dead. He bids us give up even what

crime.

We

kill

We
is

have

stolen from others,

our own.

The blessed thief thus taught those that stood by, uttering the words by which he rebuked the other. But when he saw that the ears of those who stood by were stopped up, he turns to Him who knoweth the hearts; for it follows,

And he

into thy kingdom.

said to Jesus, Lord, remember me when thou comest Thou beholdcst the Crucified, and thou

be thy Lord. Thou seest the form of and then proclaimest the dignity of a Stained with a thousand crimes, thou askest the Fountain king. of righteousness to remember thy wickedness, saying, But I discover thy hidden kingdom; and thou turnest away my public iniquities, and acceptest the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change
acknowledgest
a
to

Him

condemned

criminal,

the disciple of wickedness. GREG. On the cross nails


feet,

had fastened

his

hands and

Greg.
c

and nothing remained

free

from torture, but his heart and

49

tongue. By the inspiration of God, the thief offered to Him the whole which he found free, that as it is written, With Rom.

3 c 2

10
>

10

"

756
i

GOSPEL ACCORDING TO

CHAP. XXIII.

Cor.

the heart he might believe unto righteousness, with the mouth he might confess unto salvation. But the three virtues which the Apostle speaks of, the thief suddenly filled with grace both

received and preserved on example, who believed that

the

cross.

He
reign

had

faith, for

God would

whom

he saw

dying equally with himself. He had hope who asked for an entrance into His kingdom. He preserved charity also
zealously in his death, who for his iniquity reproved his brother and fellow-thief, dying for a like crime to his own. AMBROSE A most remarkable example is here given of seek
;

ing after conversion, seeing that pardon is so speedily granted to the thief. The Lord quickly pardons, because the thief is
for the

quickly converted. And grace is more abundant than prayer; Lord ever gives more than He is asked for. The thief asked that He should remember him, but our Lord

answers, Verily me in Paradise.


is,

I say unto

thee,

To

be with Christ

This day shalt thou be with is life, and where Christ


as every king

there

is

His kingdom.

THEOPHYL. And

who

returns victorious carries in triumph the best of his spoils, so the Lord having despoiled the devil of a portion of his plunder, carries it with Him into Paradise.

CHRYS. Here then might one see the Saviour between the
thieves weighing in the scales of justice faith, and unbelief. The devil cast Adam out of Paradise. Christ brought the
thief into Paradise before the whole world, before the Apostles. By a mere word and by faith alone he entered into Paradise,

that

no one after his sins might despair of entrance. Mark the rapid change, from the cross to heaven, from condemna tion to Paradise, that you may know that the Lord did it all,
not with regard to the thief
s

good intention, but His own

mercy.

l Cor.

good has already taken place, be superfluous. For if He intro duced the thief into Paradise while his body remained in corruption without, it is clear there is no resurrection of the body. Such are the words of some, But shall the flesh which has partaken of the toil be deprived of the reward ? Hear Paul speaking, Then must this corruptible put on incorruption.
if

But

the reward of the


will

surely a resurrection

15, 53.

g ut

jf

tne

L^ promised

the

kingdom of heaven, but

intro

duced the

thief into Paradise,

He

does not yet recompense

VER. 38

43.

ST.

LUKE.

757

But they say, Under the name of Paradise the reward. signified the kingdom of heaven, using a well-known name in addressing a thief who knew nothing of difficult

him

He

teaching.

Now some

do not read

it,

Tit is

day shall Ihon be

with

and

in Paradise, hut thus, / say unto thee on this day, then follows, thott shall be with me in Paradise. But we

me

For physicians when will add a still more obvious solution. they see a man in a desperate state, say, He is already dead. So also the thief, since he no longer fears his falling back to
perdition,
is

said to have entered Paradise.

THEOPHYL. This

however
obtained

is
all

more

true than
I

the promises,

that although they have not mean, the thief and the other saints
all,
*

in order that without us they might not be made perfect, they Heb.u, 40 are notwithstanding in the kingdom of heaven and Paradise.

GREG. NYSS. Here

again,

we must examine how

the thief

should be thought worthy of Paradise, seeing that a naming sword prevents the entrance of the saints. But observe that
the word of God describes it as turning about, so as it should obstruct the unworthy, but open a free entrance to

GREG. Or that flaming sword is said to the worthy. be turning, because that He knew the time would come when it must be removed when He in truth should come,
life

Greg,

to

r-

J2>

who by the mystery of His incarnation was to open to us the way of Paradise. AMBROSE But it must also be explained how the others, that is, Matthew and Mark, introduced two
;

thieves reviling, while Luke, one reviling, the other resisting

but was suddenly have been spoken of one, but in may the plural number; as in the Hebrews, They wandered ^Heb.n 3 ^goat-skins, and they were sawn asunder; whereas Elijah alone is related to have had a goat-skin, and Isaiah to have been sawn asunder. But mystically, the two thieves represent the two sinful people who were to be crucified by baptism with
him.

Perhaps
It

this other at first reviled,

converted.

also

whose disagreement likewise represents the difference BEDE For as many of us as were baptized in Rom. 3 Christ Jesus, were baptized in His death; but we are washed by baptism, seeing we were sinners. But some, in that they
Christ,

of believers.

6,

praise God suffering in the flesh, are crowned; others, in that they refuse to have the faith or works of baptism, are deprived

of the gift which they have received.

758 44.

GOSPEL ACCORDING TO

CHAP. XXIII.

And

it

was about the


all

sixth hour,

and there

was a darkness over


hour.
45.

the earth until the ninth

And

temple was rent


46.

the sun was darkened, and the veil of the in the midst.

And when
:

Jesus had cried with a loud voice,


into

he said, Father,
spirit

thy hands

commend my

and having

said thus,

he gave up the ghost.

Amos

CYRIL; As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, which was a manifest token that the souls of those who crucified

Aug.de jji
lib. iii.

W0 uld

suffer darkness.

c - l7 -

darkness, the other two Evangelists, confirm, but St. Luke adds the cause
arose
>

Ch^Dd
l.iii.c.i s!

sav ^ T1 S?

AUG. What is here said of the Matthew and Mark, whence the darkness And the sun was darkened. AUG. This

darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it

Dion,
reop

ad
Polyc.

was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon. DIONYS. When we were both at Heliopolis together, we both saw at the same time
a marvellous manner the moon meeting the sun, (for was not then the time of new moon,) and then again, from the ninth hour until evening supernaturally brought back to the edge of the sun s diameter. Besides, we observed
in
it

ad diaso ii s

that this obscuration

began from the

east,

and having reached

as far as the sun s western border at length returned, and that the loss and restoration of light took place not from

the

same

side,

but from opposite sides of the diameter.

Such

were the miraculous events of that time, and possible to Christ alone who is the cause of all things. GREEK Ex. This miracle then took place that it might be made known, that He

who had undergone death was the Ruler AMBROSE; The sun also is eclipsed to
it

of the whole creation.


the sacrilegious, that

may overshadow the scene of their awful wickedness; darkness was spread over the eyes of the unbelieving, that
the light of faith might rise again.

BEDE; But Luke,

wish-

VER. 44

46.

ST.

LUKE.
veil

759
of the

ing to join miracle to miracle, adds, And the temple was rent in twain. This took place

Lord expired, as related it by anticipation. THEOPHYL. By this then our Lord shewed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and
its

when our Matthew and Mark bear witness, but Luke

which

entrance laid open. AMBROSE; The veil also is rent, by is declared the division of the two people, and the

The old veil is rent that the profanation of the synagogue. Church may hang up the new veils of faith. The covering of
the synagogue is drawn up, that we may behold with the eyes of the mind the inward mysteries of religion now

THEOPHYL. Whereby it is signified that the which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.
revealed to us.
veil

AMBROSE;
of Christ
s

It

took place also at that time


fulfilled,

assumed mortality was


;

when every mystery and His immortality


Jesus had cried

alone remained

as

it

follows,

And when

with a loud voice, he said.

By invoking the Father He declares Himself to be Son of God, but by commending His Spirit, He signifies not the weakness of His strength, but His confidence in the same power with the Father. AMBROSE The flesh dies that
BEDE
;

the

the Spirit

may

rise again.

The

Spirit is

commended

to the

Father, that heavenly things also may be loosed from the chain of iniquity, and peace be made in heaven, which earthly
things should follow.

CHRYS.

Now

this voice teaches us, that the souls of the

saints are not henceforth shut

up

in hell as before,

but are

made the beginning of this change. ATHAN. For He commends to His Father through Himself Athan. all mankind ~ quickened in Him; for we are His members et cont. GREG. NYSS. Ar. as the Apostle says, Ye are all one in Christ. But it becomes us to enquire how our Lord distributes gg*
with God, Christ being
;

delncar<

3>

Himself into three parts


earth, as

at

once;

into the

bowels of the

Greg.
r
.

He

told the Pharisees; into the Paradise of God, as a e Res told the thief; into the hands of the Father, as it is said

He

here.

To

those however

who

rightly consider,

it is

scarcely

worthy of question, for

He who by His divine power is in every

760

GOSPEL ACCORDING TO

CHAP. XXIII.

Gr eg-

any particular place. AMBROSE ; His to God, but though He is above spirit He yet gives light to the parts below the earth, that all things may be redeemed. For Christ is all things, and in Christ are all things. GREG. NYSS. There is another explanation, that at the time of His Passion, His Divinity being once united to His humanity, left neither part of His humanity, but of its own accord separated the soul from the body, yet shewed For through the body in which He itself abiding in each. suffered death He vanquished the power of death, but through the soul He prepared for the thief an entrance into
place, is present in

then

is

commended

Is. 49,

Paradise.
is

no other than Paradise, Upon my hands I have painted tJiy walls; whence it is clear, that he who is D amasc in Paradise dwelleth in the hands of the Father. DAMASC. Hom.de Q r to speak more expressly, In respect of His body, He was in the grave, in respect of His soul, He was in hell, and San.

16. ap.

Now

Isaiah

says J

of the

heavenly

Jerusalem,

LXX. which

with the thief in Paradise; but as God, on the throne with His Father and the Holy Spirit. THEOPHYL. But crying with a loud voice He gives up the ghost, because He had in

Himself the power of laying down His life and taking it up AMBROSE; He gave up His Spirit, because He did again. not lose it as one unwilling for what a man sends forth is voluntary, what he loses, compulsory.
;

the centurion saw what was done, he glorified God, saying, Certainly this was a righte ous man.
47.

Now when

the people that came together to that which were done, smote sight, beholding the things their breasts, and returned. 48.

And

all

49. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding

these things.

iv

AUG.

When

after uttering that voice

He

immediately gave

deTrin.

U p the ghost, those who were present greatly marvelled. For those who hung upon the cross were generally tortured Hence it is said, Now when the by a prolonged death.

VER. 47

49.
fyc.

ST.

LUKE.
is

centurion saw,

AUG. There

no contradiction

in that Aug.

says, that the centurion seeing the earthquake mar- ^.^{J; c 2() veiled, whereas Luke says that he marvelled, that Jesus while
-

Matthew

uttering the loud voice expired, shewing what power He had But in that Matthew not only says, dying. at the sight of the earthquake, but added, and at the things

when He was

that were done, he has

made

it

clear that there

was ample

room

for

Luke

to say, that the centurion marvelled at the

death of the Lord.

Now when

the centurion

But because Luke also himself said, saw what was done, he has in

cluded in that general expression all the marvellous things which took place at that hour, as if relating one marvellous event of which all those miracles were the parts and mem
bers.

rion said, Truly this man gives the words, was a just

Again, because one Evangelist stated that the centu was the Son of God, but Luke man, they might be supposed to

differ. But either we ought to understand that both these were said by the centurion, and that one Evangelist related one, another another. Or perhaps, that Luke expresses the opinion of the centurion, in what respect he called Him the Son of God. For perhaps the centurion did not know Him to be

the Only-begotten, equal to the Father, but called Him the Son of God, because he believed Him to be just, as many

just persons are called the sons of God. But again, because Gen. Matthew added, those w ho were with the centurion, while Luke omits this, there is no contradiction, since one says

6,

what another

is silent

about.

And Matthew

said,

They were

greatly afraid; but Luke does not say that he feared, but that he glorified God. Who then does not see that by
fearing he glorified

God

THEOPHYL. The words of our Lord seem now to be ful filled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came

BEDE ; By their smiting their together smote their breasts. breasts as if betokening a penitential sorrow, two things may
be understood; either that they bewailed

Him

unjustly slain

they loved, or that remembering that they had demanded His death, they trembled to see Him in death
life

whose

762
still

GOSPEL ACCORDING TO
farther glorified.

CHAP. XXIII.

observe, that the Gentiles with works of public confession ; fearing glorify the Jews only striking their breasts returned silent home. AMBROSE ; O the breasts of the Jews, harder than the rocks

But we may

God

Him

The judge

acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the

earth quakes, the graves are opened; the hardness of the Jews still remains immoveable, though the whole world is shaken.

BEDE

Rightly then by the centurion

is

the faith of the

Ps. 88,

signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that comwhich the Lord makes to His Father, neighbour and plaint friend hast thou put far from me, and mine acquaintance

Church

because of misery. Hence it follows, And all his acquaint THEOPHYL. But the race of women ance stood afar off.
formerly cursed remains and sees all these things ; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed

by

justification, or

passion, as also from

by the blessing which His resurrection.

flows from

His

And, behold, there was a man named Joseph, a counsellor and he was a good man, and a just 51. (The same had not consented to the counsel and deed of them ;) he was of Arimathaea, a city of the Jews who also himself waited for the kingdom of God. 52. This man went unto Pilate, and begged the
50.
;
:

body of Jesus.
down, and wrapped it in linen, was hewn in stone, man before was laid. wherein never 54. And that day was the preparation, and the sabbath drew on. 55. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. 56. And they returned, and prepared spices and
53.

And

he took

it

and

laid

it

in a sepulchre that

VER. 50

50.

ST.

LUKK.

763

ointments
the

and rested the sabbath day according to

commandment.
at

GREEK Ex. Joseph had been

one time a secret disciple

Photius.

of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord,

basely hanging on the cross; thus gaining a precious jewel by Hence it follows, And, behold, the meekness of His words.
there

was a man named Joseph, a

counsellor.

BEDE A coun
;

sellor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the

curia.

be called curialis, from his Joseph then is said to have management been of high rank in the world, but of still higher estimation before God as it follows, A good man, and a just, of Ariis

He

also

wont

to

of civil duties.

rnath&a, a city of the Jews, 8$c. Arimathaea Ramatha, the city of Helcanah and Samuel.

is

the

same

as

AUG.

Now
it is

Hence

John says, that also here added,

kingdom of God. But it who for fear was a secret disciple should have dared to beg our Lord s body, which none of those who openly followed Him dared to do for it is said, This man went unto Pilate, and legged the body of Jesus. We must understand then, that he did this from confidence in his rank, by which he
;

Joseph was a disciple of Jesus. Aug. also himself waited for the# v 22 naturally causes surprise how he

Who

^
-

ili>c -

might be privileged to enter familiarly into Pilate s presence. But in performing that last funeral rite, he seems to have cared less for the Jews, although it was his custom in hearing
our Lord to avoid their
hostility.
fitted

by the righteousness of his s body, he was worthy by the dignity of his secular power to obtain it. Hence it follows, And he took it down, and wrapped it in linen. By the simple burial of our Lord, the pride of the rich is con
;

BEDE

So then being

works

for the burial of

our Lord

wealth.

demned, who not even in their graves can be without their ATHAN. They also act absurdly who embalm theAthan. bodies of their dead, and do not bury them, even supposing ^ nt g them to be holy. For what can be more holy or greater than our Lord s body? And yet this was placed in a tomb until it rose again the third day. For it follows, And he laid it in

764

GOSPEL ACCORDING TO

CHAP. XXIII.

it

a hewn sepulchre. BEDE; That is, hewn out of a rock, lest if had been built of many stones, and the foundations of the

tomb being dug up

after the resurrection, the body should be said to have been stolen away. It is laid also in a new tomb, wherein never man before teas laid, lest when the rest of the

bodies remained after the resurrection, it might be suspected that some other had risen again. But because man was
created on the sixth day, rightly being crucified on the sixth day our Lord fulfilled the secret of man s restitution. It
follows,

And

it

ivas the

day of the

Trotgota-xevy,

which means

the preparation, the name by which they called the sixth day, because on that day they prepared the things which were necessary for the Sabbath. But because on the seventh

day the Creator rested from His work, the Lord on the Sabbath rested in the grave. Hence it follows, And the Sabbath teas dawning. Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid. For it follows, And the women also, which came with him from Galilee, followed
after,

and beheld

that in truth they might at the proper time.

the sepulchre, and how his body was laid, make the offerings of their devotion
sufficient faith,

THEOPHYL. For they had not yet

but pre

pared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead.

Hence it follows, And they returned, and prepared spices. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing But it was commanded to keep silence on the ointments. that is, rest from evening to evening. For it Sabbath,
follows,

And

rested the sabbath

day according

to the

com

mandment.

AMBROSE;
Christ.

Now mystically, the just man

buries the

body of

For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man for by carrying Him that was rich he knew not the rich,
poverty of
faith.

The

just

man

covers the body of Christ

VEK. 50

5(>.

ST.

LUKE.

7()5

thou also clothe the body of Christ with His own glory, that thou mayest be thyself just. And if thou believest it to be dead, still cover it with the fulness of His own divinity. But the Church also is clothed with the grace
with linen.

Do

of innocence.

wraps Jesus in clean linen, who has AMBROSE Nor without received Him with a pure mind. meaning has one Evangelist spoken of a new tomb, another For the grave is prepared by those of the tomb of Joseph. who are under the law of death the Conqueror of death has

BEDE; He

also

no grave of His own.

For what fellowship hath God with the grave. He alone is enclosed in this tomb, because the death of Christ, although it was common according to the
nature of the body, yet was it peculiar in respect of power. But Christ is rightly buried in the tomb of the just, that He

may

rest in the habitation

of justice.

For

this

monument

the just man hews out with the piercing word in the hearts of Gentile hardness, that the power of Christ might extend

over the nations.


against the

And
;

very rightly

is

there a stone rolled

whoever has in himself truly buried Christ, must diligently guard, lest he lose Him, or lest there be an entrance for unbelief. BEDK Now that the Lord is crucified on the sixth day

tomb

for

and

the world

on the seventh, signifies that in the sixth age of we must of necessity suffer for Christ, and as it But in the seventh age, that were be crucified to the world. ^
rests
is,

al<

after death, our bodies indeed rest in the tombs, but our But even at the present time also holy souls with the Lord.

women, (that is, humble souls,) fervent in love, diligently upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder
wait

each step in order, by which this Passion

is fulfilled.

And

having read, heard, and called

to

mind

all these,

they next

apply themselves to make ready the works of virtue, by which Christ may be pleased, in order that having finished the rest they may preparation of this present life, in a blessed
at the time of the resurrection

meet Christ with the frankin-

cence of spiritual actions.

CHAP. XXIV.
upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others
1.

Now

with them.
2.

And

they found the stone rolled away from the

sepulchre.
3. And they entered in, and found not the body of the Lord Jesus.
4.

And

it

came
:

to pass, as they were

plexed thereabout, behold, two


shining garments
5.

men

per stood by them in

much

And

as they

were afraid, and bowed down their

faces to the earth, they said unto them, the living among the dead ?
6.

Why

seek ye

remember how he is not here, but is risen unto you when he was yet in Galilee, spake 7. Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the
:

He

third day rise again.


8. 9.

And And

they remembered his words, returned from the sepulchre, and told
all

all

these things unto the eleven, and to


10. It

the

rest.

was Mary Magdalene, and Joanna, and the mother of James, and other women that Mary were with them, which told these things unto the
apostles. 11. And their

words seemed to them as


not.

idle tales,

and they believed them

VER.

12.

GOSPEL ACCORDING TO

ST.

LUKE.

767

arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid
12.

Then

by themselves, and departed, wondering that which was come to pass.

in himself at

BEDE Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as
;

soon as the liberty of working returned, bought spices that

come and anoint the body of Jesus, as Mark testi-Mark as long as night time restrained them, they came not to the sepulchre. And therefore it is said, On the first
they might
Still
fies.

day of the week, very early in the morning, $c. One of theunaSabSabbath, or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call the Lord s day," because of our Lord s resurrection. But by the women coming
bathl<
"

to the sepulchre very early in the

morning,

is

manifested their

great zeal

and fervent love of seeking and finding the Lord.


this place
St.

AMBROSE; Now

has caused great perplexity to


says, Very early in the morning, evening of the sabbath that

many, because while

Luke

Matthew says that it was the women came to the

in the

sepulchre.

But you may suppose

that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different

appearances.

Because however

it

was

written, that in the Matt.


28
1

evening of the sabbath, as it began to dawn towards the first day of the week, our Lord rose, we must so take it,

morning of the Lord s day, which is the sabbath, nor on the sabbath, the resurrec For how are tion should be thought to have taken place. the three days fulfilled? Not then as the day grew towards
as that neither on the

the

first after

evening, but in the evening of the night He rose. Lastly, in the Greek it is but late signifies both the hour at ty\ late
"

;"

end of the day, and the slowness of any thing; as we say, I have been lately told." Late then is also the dead of the And thus also the women had the opportunity of night. coming to the sepulchre when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary
the
"

768

GOSPEL ACCORDING TO
not, for the

CHAP. XXVI.
first

Magdalene knows

same person could not

know and then


are
several

afterwards be ignorant. Therefore if there also there are several Mary Maries, perhaps

Aug.de second
lib. iii.

c-

24<

Magdalenes, since the former is the name of a person, the is derived from a place. AUG. Or Matthew by the first part of the night, which is the evening, wished to represent the night itself, at the end of which night they came to the sepulchre, and for this reason, because they had been now preparing since the evening, and it was lawful to bring spices because the sabbath was over. EUSEB. The Instrument of
the

Word lay dead, but a great stone enclosed the sepulchre, as if death had led Him captive. But three days had not when life again puts itself forth after a sufficient yet elapsed,
proof of death, as it follows, And they found the stone rolled away. THEOPHYL. An angel had rolled it away, as Matthew
Chrys.
90. in

Matt,

CHRYS. But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the
declares.

Hence it follows, And they entered grave without the body. andfound not the body of the Lord Jesus. CYRIL When in,
;

then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of

and the tender care they had shewn Him, were thought worthy of the vision of angels. For it follows, And it came
Christ
to pass as they were much perplexed thereabout, behold, two men stood by them in shining garments. EUSEB. The

messengers of the health-bearing resurrection and their shining garments stand for tokens of pleasantness and re For Moses preparing plagues against the Egyptians, joicing.

But not such were perceived an angel in the flame of fire. those who appeared to the women at the sepulchre, but calm and joyful as became them to be seen in the kingdom

and joy of the Lord.

And

as at the Passion the sun

was

darkened, holding forth signs of sorrow and woe to the crucifiers of our Lord, so the angels, heralds of life and resurrection, marked by their white garments the character
of the health-bearing feast day.

AMBROSE; But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting

VER.
in

12.

ST.

LUKE.

76i)
de

AUG. may understand that one Aug. garments. as both Mark and Matthew t Angel was seen by the women, say, so as supposing them to have entered into the sepulchre,
white
,,

We

into a certain space which was fenced off by a kind of and that there they saw wall in front of the stone sepulchre

that

is,

on the right hand, which Mark says, but that afterwards when they looked into the place where our Lord was lying, they saw within two other Angels standing, (as Luke says,) who spoke to encourage their minds, and build up their faith. Hence it follows, And as they were afraid.
an Angel
sitting

BEDE

The holy women, when


;

the Angels stood beside them,

are reported not to have fallen to the ground, but to have bowed their faces to the earth nor do we read that any of the
s resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the eccle

saints, at the

time of our Lord

siastical

or in the

custom, either in memory of our Lord s resurrection, hope of our own, of praying on every Lord s day,

and through the whole season of Pentecost, not with bended But not in knees, but with our faces bowed to the earth. the sepulchre, which is the place of the dead, was He to be And therefore sought, who rose from the dead to life.
it

is

added,

They said

to

them, that

is,

the

Angels

to

the
is

women,

not

seek ye the living among the dead ? On the third day then, as here, but is risen.

Why

He
He

Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrec tion. Hence it follows, Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, $c. For on the day of the prepara tion at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He ATHAN. He might indeed at once have raised Athan. rose again. His body from the dead. But some one would have said J^ F^ that He was never dead, or that death plainly had never ex- Dei And perhaps if the resurrection of our Lord isted in Him. had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to shew His body to be dead, He suffered the interval of one day, and on the 3 D VOL. III.
-

770

GOSPEL ACCORDING TO

CHAP. XXIV.

third day manifested

His body

to

be without corruption.

BEDE

One day and two

nights also

He

lay in the sepulchre,

because He joined the light of His single death to the dark ness of our double death.

women, when they had received the tell them to the disciples; as it follows, And they remembered his words, and returned from the sepulchre, and told all these things to the eleven, and to all the rest. For woman who was once the minister of death, is now the first to receive and tell the awful mystery
CYRIL;
the

Now

sayings of the Angels, hastened to

o jo

of the resurrection. The female race has obtained therefore both deliverance from reproach, and the withdrawal of the Tim. curse. AMBROSE; It is not allowed to women to teach in the

I cor.

church, but they shall ask their husbands at home.


tn en

To

those

14, 35.

wno are at home is the woman sent. But who these women were he explains, adding, // was Mary Magdalene, BEDE; (who was also the sister of Lazarus,) and Joanna, (the wife of Chuza, Herod s steward,) and Mary the mother of
James,
is, the mother of James the less, and Joseph.) added generally of the others, and other women that were with them, which told these tilings to the Apostles. BEDE; For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused

(that
is

And
Bede.
1

it

sin into the

man, now
of

also transfuses grace.

THEOPHYL.
incre

Now
Bede.
rreg

the

miracle

the

resurrection

is

naturally

dible to mankind.
to

them as

idle

Hence it follows, And their words seemed tales. BEDE Which was not so much their
;
r

weakness, as so to speak our strength. tion itself was demonstrated to those w

For the resurrec ho doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth. THEOPHYL. Peter, as soon as he heard this, delays not, but
runs to the sepulchre
;

for fire

when applied

to matter

knows
to the

no delay

as

it

follows,

Then arose Peter, and ran

sepulchre.

EUSEB. For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every
where for the Lord; as
it

follows,

And

stooping down, he

beheld the linen clothes laid by themselves.

THEOPHYL. But

VER.

12.

ST.

LUKE.

771

now when he was

at the %tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others as it is said, And departed, u-ondcr;

iiiy in

himself at that which was come to pass; that in himself at the way in which it had happened, dering

is,

won

how the

linen clothes

with myrrh
that putting

had been left behind, since the body was anointed or what opportunity the thief had obtained,

away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round. AUG. Luke is supposed to have mentioned this concerning For Peter ran to the sepulchre at the Peter, recapitulating.

same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that But the vision of Angels took the body was taken away. Luke therefore mentioned Peter only, afterwards. place because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.

BKDE; According to the mystical meaning, by the women coming early in the morning to the sepulchre, we have an
example given us, that having cast away the darkness of our For that vices, we should come to the Body of the Lord.
sepulchre also bore the figure of the Altar of the Lord, wherein the mysteries of Christ s Body, not in silk or purple cloth, but
in pure white linen, like that in ought to be consecrated, that as

which Joseph wrapped

it,

He

offered

up

to death for

us the true substance of His earthly nature, so we also in commemoration of Him should place on the Altar the flax,

pure from the plant of the earth, and white, and in many ways But the spices which refined by a kind of crushing to death.
the

women

bring, signify the odour of virtue,

and the sweet

ness of prayers by which we ought to approach the Altar. The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of
the law which was written on stone, the covering of which 3 D2

772

GOSPEL ACCORDING TO

CHAP. XXIV.

being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known
2 Cor.

Christ according to the flesh, yet now henceforth know we Him no more. But as when the Body of our Lord lay in the sepulchre, Angels are said to have stood by, so also at the

time of consecration are they to be believed to stand by the Let us then after the example of the mysteries of Christ. devout women, whenever we approach the heavenly mysteries,

because of the presence of the Angels, or from reverence to the Sacred Offering, with all humility, bow our faces to the earth, recollecting that we are but dust and ashes.
13.

to a village called

And, behold, two of them went that same day Emmaus, which was from Jerusa
they talked together of
it

lem about threescore furlongs.


14.

And And

all

these things

which had happened.


15.

came

to pass, that, while they

communed

together and reasoned, Jesus himself drew near, and went with them.
16.

But

their eyes

were holden that they should

not

17.

know him. And he

said unto them,

What manner

of

com

munications are these that ye have one to another, as ye walk, and are sad?
18.

And

the one of them, whose

name was Cleopas,

answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are
to pass there in these days? 19. And he said unto them, What things? And said unto him, Concerning Jesus of Nazareth, they

come

which was a prophet mighty God and all the people


:

in

deed and word before

20.

And how
him

the

delivered

to be

condemned
it

chief priests and our rulers to death, and have

crucified him.

21

But we trusted that

had been he which should

VER.

1324.
Israel
:

ST.

LUKE.

773

and beside all this, to day is the third day since these things were done. 22. Yea, and certain women also of our company made us astonished, which were early at the sepul
have redeemed
chre
;

23.

And when

saying, that they had also seen a which said that he was alive.
24.

they found not his body, they came, vision of angels,

And

certain of

them which were with us went

had

to the sepulchre, and found it even so as the said: but him they saw not.

women

GLOSS. After the

manifestation

of

Christ s resurrection non occ


resurrection is

made by

the Angels to the

women, the same

further manifested

by an appearance of Christ Himself to His

THEOPHYL. disciples; as it is said, And behold two of them. Some say that Luke was one of these two, and for this reason
concealed his name. AMBROSE Or to two of the disciples by themselves our Lord shewed Himself in the evening,
;

Cleophas. AUG. The fortress men-^ gnot unreasonably take to have been also lib. Hi. may He next describes the 25 called according to Mark, a village. icldcli was from Jerusalem about the space fortress, saying,

namely,

Ammaon and

de

tioned here we

c<

of sixty stades, called Emmaus. BEDE It is the same as Nicopolis, a remarkable town in Palestine, which after the taking of Judaea under the Emperor Marcus Aurelius Anto;

changed together with its condition its name also. But the stadium which, as the Greeks say, was invented by Her cules to measure the distances of roads, is the eighth part of a
nius,

therefore sixty stades are equal to seven miles and fifty And this was the length of journey which they were paces. walking, who were certain about our Lord s death and burial,

mile

but doubtful concerning His resurrection. For the resurrec tion which took place after the seventh day of the week, no one doubts is implied in the number eight. The disciples
therefore as they walk and converse about the Lord had com pleted the sixth mile of theirjourney, for they were grie\ ingthat

He who

had lived without blame, had come

at length

even

to

774

GOSPEL ACCORDING TO

CHAP. XXIV.

death, which He underwent on the sixth day. They had com pleted also the seventh mile, for they doubted not that He
rested in the grave.

accomplished half;

for the glory of

But of the eighth mile they had only His already triumphant

resurrection, they did not believe perfectly.

THEOPHYL. But the disciples above mentioned talked to one another of the things which had happened, not as be lieving them, but as bewildered at events so extraordinary.

BEDE; And
Mat.i8,i n

as they spoke of

Him,
that

the

joins them, that

He may both influence


fulfil

His resurrection, and

Lord comes near and minds with faith which He had promised,
their

Where two or three are gathered together in my name, there am I in the midst of them ; as it follows, And it came to pass while they communed together and reasoned^ Jesus him THEOPHYL. For having self drew near and went with them. now obtained a spiritual body, distance of place is no obstacle to His being present to whom He wished, nor did He any further govern His body by natural laws, but spiritually and Hence as Mark says, He appeared to them supernatural ly. in a different form, in which they were not permitted to know

Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal
their

entirely

doubtful

wound may

receive a cure

conceptions, and uncovering their and that they might know that
;

although the same body which suffered, rose again, yet it was no longer such as to be visible to all, but only to those by

whom He

willed

it

to

be seen

and that they should not

Greg.
23.

walks not among the people, wonder why henceforth seeing that His conversation was not fit for mankind, but which is also the character of the resurrection rather divine to come, in which we shall walk as the Angels and the sons of God. GREG. Rightly also He refrained from manifesting to them a form w hich they might recognise, doing that outwardly in the eyes of the body, which was done by themselves inwardly in the eyes of the mind. For they in themselves inwardly both loved and doubted. Therefore to them as they talked of Him He exhibited His presence, but as they doubted of Him He con He indeed con cealed the appearance which they knew.
;

He

versed with them, for

it

follows,

And

he said

to

them,

What

VER. 13

24.

ST.

LUKE.

775
inAnonm.

manner of communications,

fyc.

GREEK Ex. They wore

truth discoursing among themselves, no longer expecting to Gr see Christ alive, but sorrowing as concerning their Saviour
slain.

Hence

it

follows,

And
"

Cleophas, answering

him

said, Art

THEOPHYL. As

if

he said,

one of them whose name was thou only a stranger? Art thou a mere stranger, and

one dwelling beyond the confines of Jerusalem, and therefore unacquainted with what has happened in the midst of it, that BEDE Or he says this, thou knovvest not these things ? because they thought Him a stranger, whose countenance
;

But in reality He was a stranger to they did not recognise. them, from the infirmity of whose natures, now that He had obtained the glory of the resurrection, He was far re
moved, and to whose faith, as yet ignorant of His resurrec But again the Lord asks; for it tion, lie remained foreign. follows, And he said unto them, What things? And their answer is given, Concerning Jesus of Nazareth, who was a
Prophet. They confess Him to be a Prophet, but say nothing of the Son of God; either not yet perfectly believing, or
fearful of falling into the

hands of the persecuting Jews;


was, or concealing the truth

either

knowing not

who He

which they believed. They add in praise of Him, mighty in deed and word. THEOPHYL. First comes deed, then word for no word of teaching is approved unless first he who teaches shews himself to be a doer thereof. For acting goes before sight ; for unless by thy works thou hast cleansed the glass
;

of the understanding, the desired brightness does not appear. But still further it is added, Before God and all the people. For first of all we must please God, and then have regard as
far as

we can

to

of

God first, we may live GREEK Ex. They next assign

honesty before men, that placing the honour without offence to mankind.
the cause of their sadness, the
ut sup.

betrayal and passion of Christ; and add in the voice of despair, But we hoped it had been he who should have redeemed Israel. We hoped, (he says,) not we hope; as if the death of the Lord were like to the deaths of other men. THEOPHYL. For they expected that Christ would redeem Israel from the evils that were rising up among them and the Roman slavery. They trusted also that He was an earthly king, whom they thought would be able to escape the

770

GOSPEL ACCORDING TO

CHAP. XXIV.

sentence of death passed upon Him. BEDE ; Reason had they then for sorrow, because in some sort they blamed themselves for having hoped redemption in Him whom now

they saw dead, and believed not that He would rise again, and most of all they bewailed Him put to death without a

THEOPHYL. And cause, whom they knew to be innocent. those men seem not to have been altogether without faith, yet by what follows, And besides all this, to day is the third
day since these things were done. Whereby they seem to have a recollection of what the Lord had told them that He would rise again on the third day. GREEK Ex. The dis ciples also mention the report of the resurrection which was
adding, Yea, and certain women us astonished, fyc. They say this indeed as if they did not believe it wherefore they speak of themselves as frightened or astonished. For they did con

brought by the

women

also of our

company made

sider as established what was told them, or that there had been an angelic revelation, but derived from it reason for astonishment and alarm. The testimony of Peter also they did not regard as certain, since he did not say that he had seen our Lord, but conjectured His resurrection from the fact that His body was not lying in the sepulchre. Hence it

**&

And certain of them that were with us went, 8$c. AUG. But since Luke has said that Peter ran to the sepulchre, and has himself related the words of Cleophas, that some of them went to the sepulchre, he is understood to confirm the testimony of John, that two went to the sepulchre. He first mentioned Peter only, because to him first Mary had related
follows,

the news.

and slow of heart to believe all that the prophets have spoken 26. Ought riot Christ to have suffered these things, and to enter into his glory? 27. And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the
25.
said unto them,
fools,
:

Then he

things concerning himself. 28. And they drew nigh unto the village, whither

VER. 25

35.
:

ST LUKE.

777

they went

and he made as though he would have

gone
29.
:

further.

But they constrained him, saying, Ahide with it is toward evening, and the day is far And he went in to tarry with them. spent. 30. Arid it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and
us
for

gave to them.
31.

And

their eyes

were opened, and they knew


sight.

him

and he vanished out of their

they said one to another, Did not our heart burn within us, while he talked with us by the
32.

And

way, and while he opened to us the Scriptures ? 33. And they rose up the same hour, and returned
to Jerusalem,

and found the eleven gathered together, and them that were with them, 34. Saying, The Lord is risen indeed, and hath
appeared
35.
to

Simon.

they told what things were done in the way, and how he was known of them in breaking of bread.

And

THEOPHYL. Because the above-mentioned disciples were much doubt, the Lord reproves them, say ing, O fools, (for they almost used the same words as those
troubled with too

who

stood by the cross,

He

.saved others,

himself he cannot
to believe all

save.)

And He

proceeds,

and slow of heart

that the prop/iets have spoken. For it is possible to believe some of these things and not all; as if a man should believe

what the Prophets say of the cross of Christ, as in the Psalms, They pierced my hands and my feet ; but should not PS. 6 believe what they say of the resurrection, as, Thou shatt not p ? But it becomes us 10. suffer thy Holy One to see corruption.
things to give faith to the Prophets, as well in the things which they predicted of Christ, as the inglorious, since through the suffering of evil things is the
in all

22,

lg

glorious

778

GOSPEL ACCORDING TO

CHAP. XXIV.

entrance into glory.

Hence

it

follows.

Ought not Christ

to

Isid.lib.

have suffered these things, and so to enter into his glory? that is, as respects His humanity. ISID. PEL. But although it behoved Christ to suffer, yet they

9g

who

crucified

Him

are guilty of inflicting the punishment.

For they were not concerned


posed.

to accomplish what God pur Therefore their execution of it was impious, but

their iniquity into a as it were the viper s flesh for blessing upon mankind, using CHRYS. And there the working of a health-giving antidote. fore our Lord goes on to shew that all these things did not

God s purpose most

wise,

who converted

happen of God.

in a

common
it

way, but from the predestined purpose

Hence

follows,

And

beginning at Moses and all

the Prophets, he expounded to them in all the Scriptures As if He said, Since ye are the things concerning himself. slow I will render you quick, by explaining to you the

For the sacrifice of Abraham, mysteries of the Scriptures. when releasing Isaac he sacrificed the ram, prefigured Christ s

But in the other writings of the Prophets also sacrifice. there are scattered about mysteries of Christ s cross and the BEDE ; But if Moses and the Prophets spoke resurrection.
of Christ, and prophesied that through His Passion would enter into glory, how does that man boast that he
Christian,

He
is

who

neither searches

how
by

to Christ, nor desires to attain

these Scriptures relate suffering to that glory

which he hopes to have with Christ. GREEK Ex. But since the Evangelist said before, Their eyes were holden that they should not know him, until the words of the Lord should move their minds to faith, He fitly affords
in addition to their hearing a favourable object to their sight. As it follows, And they drew nigh to the fortress whither

they were going,

and he feigned as
relates
is

if

lie

was going further.


For not every
feign that

Au gEv.
ii.

AUG.
51.

Now

this

not to falsehood.

lib.

thing we

feign

a falsehood, but only


it

when we

c.

whi c h

nl eans nothing.

But when our feigning has


is

reference

to a certain

not a falsehood, but a kind of meaning Otherwise all the things figuratively of the truth. figure spoken by wise and holy men, or even by our Lord Himself, For to the experienced must be accounted falsehoods. truth consists not in certain words, but understanding

VER. 25
as

35.

ST.

LUKE.

779
to

words so also deeds are feigned without falsehood

signify a particular thing.

GREG. Because then


hearts,

He feigned
we mean

u
fingere"

He was still a stranger to faith in their Greg, as if he would yo further. By the word 22 in to put together or form, and hence formers
Ev>

or preparers of
itself

mud we

call

"

figuli."

He who

was the Truth

did nothing then by deceit, but exhibited Himself in But the body such as He came before them in their minds.

because they could not be strangers to charity, with whom charity was walking, they invite Him as if a stranger to

Hence it follows, And they partake of their hospitality. From which example it is gathered that him. compelled strangers are not only to be invited to hospitality, but even
to

be taken by

force.

GLOSS. They not only compel

Him
for

by

their actions,

but induce

Him by
for
it
is,

their
is

follows,

saying. Abide with

us,

it words; towards evening,

and the day is far gone, (that GREG. Now behold Christ
His members, so
for
it

towards

its close.)

since

He

is

received through
;

Greg.

table,

He seeks His receivers through Himself ut follows, And he went in with them. They lay out a they bring food. And God whom they had not known
expounding of Scriptures, they knew
;

in the

in the breaking

came to pass, as he sat at of bread it follows, took bread, and blessed it, and brake, and meat with them, he gave it to them. And their eyes were opened, and they knew
for
it

And

him.

their

CHRYS. This was said not of their bodily eyes, but of mental sight. AUG. For they walked not with their Aug. eyes shut, but there was something within them which didjj^ yJ not permit them to know that which they saw, which a mist/ii-c.a darkness, or some kind of moisture, frequently occasions. Not
that the

Lord was not able

to

transform His flesh that

it

should be really a different form from that which they were accustomed to behold; since in truth also before His passion,

He was transfigured in the mount, so that His face was But it was not so now. For we do not bright as the sun. unfitly take this obstacle in the sight to have been caused by
But still it was so Satan, that Jesus might not be known. permitted by Christ up to the sacrament of the bread, that by partaking of the unity of His body, the obstacle of the enemy
.

might be understood

to

be removed, so that Christ might be

780

GOSPEL ACCORDING TO

CHAP. XXIV-

known.

that the eyes of those opened that they should

THEOPHYL. But He also implies another thing, who receive the sacred bread are know Christ. For the Lord s flesh

Aug.

it a great and ineffable power. AUG. Or because the Lord feigned as if He would go farther, when He was accompanying the disciples, expounding to them the sacred vScriptures, who knew not whether it was

has in

He, what does


of hospitality

He mean to imply but that through the duty men may arrive at a knowledge of Him; that

when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants.

He therefore holds to Christ, that He should not gofarfromhim,


whoever being taught
Gal. 6,

in the

him who teaches. word when He expounded


things to
in the

word communicates in all good For they were taught in the And to them the Scriptures.

because they followed hospitality,


Eom.

Him whom

they

knew not

2,

expounding of the Scriptures, they know in the breaking of bread. For not the hearers of the law are just before God,

Greg.
sup

but the doers of the law shall be justified. GREG. Whoever then wishes to understand what he has
heard, let him hasten to fulfil in work what he can understand. Behold the Lord was not known when He

now
was
is

speaking, and
It

He

vouchsafed to be

known when He

he vanished out of their sight. follows, eating. THEOPHYL. For He had not such a body as that He was
able to abide longer with them, that thereby likewise He might increase their affections. And they said one to another,

And

Did

not our hearts burn within us while he talked with


to

us by the way, and while he opened

us the scriptures?

ORIGEN; By which
Gr eg]0. in

implied, that the words uttered by the Saviour inflamed the hearts of the hearers to the love of
is

God.

GREG. By

the

word which
It

is

heard the

spirit is kindled,

the chill of dulness departs, the

mind becomes awakened

Ev

with heavenly desire.

and every command

in

which

rejoices to hear heavenly precepts, it is instructed, is as it were

adding a faggot to the fire. THEOPHYL. Their hearts then were turned either by the fire of our Lord s words, to which
they listened as the truth, or because as He expounded the Scriptures, their hearts were greatly struck within them, that

He who

was speaking was the Lord.

Therefore were they

VKR. 36

40.

ST.

LUKK.

781

And hence what


and returned
sixty stades.
to

so rejoiced, that without delay they returned to Jerusalem. follows, And they rose up the same hour,

Jerusalem.

hour, but they arrived after

They rose up indeed the same many hours, as they had to travel

had been already reported that Jesus had risen Aug. women, and by Simon Peter, to whom He had J?v *j(] by For these two disciples found them talking ofc. 25. appeared. as it follows, these things when they came to Jerusalem the eleven gathered together, and them that And they found were with them, saying, The Lord is risen indeed, and hath BEDE; It seems that our Lord ap appeared to Simon.
AUG.
the
Tt
;

peared to Peter first of all those whom the four Evangelists and the Apostle mention. CIIKYS. For He did not shew Himself to all at the same time, in order that He might sow For he who had first seen and was sure, the seeds of faith.
Afterwards the word going forth pre told it to the rest. pared the mind of the hearer for the sight, and therefore He appeared first to him who was of all the most worthy and
faithful.

For

He had need
it

of the most faithful soul to


least

first

receive this sight, that

might be

unexpected appearance. And Peter, that he who first confessed Christ should first deserve to see His resurrection, and also because he had denied Him He wished to see him first, to console him, lest he should But after Peter, He appeared to the rest, at one despair. time fewer in number, at another more, which the two
disciples attest; for it follows, And they told what things were done by the way, and how he was known of them in

disturbed by the therefore He is first seen by

breaking of bread.

AUG. But with respect

to

what Mark

Aug.
utsup>

says, that they told the rest, and they did not believe them, whereas I ,uke says, that they had already begun to say, The

Lord

is risen

there were

indeed, what must we understand, except some even then who refused to believe this ?

that

36.
in the

And as they thus spake, Jesus himself stood midst of them, and saith unto them, Peace be
affrighted,

unto you.

But they were terrified and supposed they had seen a spirit.
37.

and

782
38.

GOSPEL ACCORDING TO

CHAP. XXIV.

And

he said unto them,

Why

are ye troubled

and why do thoughts arise in your hearts ? 39. Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 40. And when he had thus spoken, he shewed them his hands and feet.
CHRYS. The report of Christ s resurrection being pub lished every where by the Apostles, and while the anxiety of the disciples was easily awakened to see Christ, He
that was so

much desired comes, and is revealed to them that were seeking and expecting Him. Nor in a doubtful manner, but with the clearest evidence, He presents Himself, as it is said, And as they thus spake, Jesus himself stood in the
midst of them. AUG. This manifestation of our Lord
also
relates.

Aug.

after

EV^IH John
c.

But when John says


rest,

His resurrection, that the Apostle

25.

Thomas was
two
disciples

not with the

on

their return to

while according to Luke, the Jerusalem found the eleven

gathered together, we must understand undoubtedly that Thomas departed from them, before our Lord appeared to

them

as they spoke these things.


it

For Luke gives occasion


that

in his narrative, that

may be understood

Thomas

first

went out from them when the rest were saying these things, Unless some one and that our Lord entered afterwards. should say that the eleven were not those who were then
called Apostles, but that these were eleven disciples out of the large number of disciples. But since Luke has added, And those that were with them, he has surely made it suf ficiently evident that those called the eleven were the same
called Apostles, with whom the rest were. us see what mystery it was for the sake of which, according to Matthew and Mark, our Lord when He rose
as those

who were

But

let

again gave the following

command, / will go

before you into

Which although it was Galilee, there shall ye see me. accomplished, yet it was not till after many other things had happened, whereas it was so commanded, that it might
be expected that
it

would have taken place alone, or

at

VEH.
least

8640.

ST.

LUKE.

783
1

before other things.

AMBROSE; Therefore

think

it

most natural that our Lord indeed instructed His

disciples,

that they should see Him in Galilee, but that He first presents Himself as they remained still in the assembly through fear.

GREEK Ex. Nor was it a violation of His promise, but rather a mercifully hastened fulfilment on account of the cowardice of the disciples. AMBROSE But afterwards when their hearts
;

were strengthened, the eleven set out for Galilee. Or there is no difficulty in supposing that they should be reported to have been fewer in the assembly, and a larger number on the mountain. EUSEB. For the two Evangelists, that is, Luke and John, write that He appeared to the eleven alone in
Jerusalem, but those two disciples told not only the eleven, but all the disciples and brethren, that both the angel and the

Saviour had
also Paul

commanded them to hasten to Galilee; of whom made mention, saying, Afterwards he appeared to
jive
is,

Cor

more than
explanation
secret

hundred brethren at
that at
first

once.

But the

truer

indeed while they remained in

at Jerusalem, He appeared once or twice for their comfort, but that in Galilee not in the assembly, or once or twice, but with great power, He made a manifestation of Acts i, Himself, shewing Himself living to them after His Passion with many signs, as Luke testifies in the Acts. AUG. But Aug.

was said by the Angel, that is the Lord, must be ut taken prophetically, for by the word Galilee according to its meaning of transmigration, it is to be understood that they were about to pass over from the people of Israel to the Gentiles, to whom the Apostles preaching would not entrust the Gospel, unless the Lord Himself should prepare His way in the hearts of men. And this is what is meant by, He shall
that which

sup

"

But go before you into Galilee, there shall ye see him. according to the interpretation of Galilee, by which it means manifestation," we must understand that He will be re vealed no more in the form of a servant, but in that form in which He is equal to the Father, which He has promised to His elect. That manifestation will be as it were the true This will also be Galilee, when we shall see Him as He is. that far more blessed transmigration from the world to eternity, from whence though coming to us He did not depart, and to which going before us He has not deserted us.
"

784

GOSPEL ACCORDING TO

CHAP. XXIV.

Gre g-

Phil. 4,

THEOPHYL. The Lord then standing in the midst of the disciples, first with His accustomed salutation of peace," allays their restlessness, shewing that He is the same Master who delighted in the word wherewith He also fortified them, when He sent them to preach. Hence it follows, And he said to them, Peace be unto you; I am he, fear not. GREG. NAZ. Let us then reverence the gift of peace, which Christ when He departed hence left to us. Peace both in name and reality is sweet, which also we have heard to be of God, as it is said, The peace of God; and that God is of
"

Eph. 2
14
-

He is our peace. Peace is a blessing commended by but observed by few. What then is the cause? Perhaps the desire of dominion or riches, or the envy or hatred of our neighbour, or some one of those vices into which we see
i*5

as

all,

men

fall

who know not God.


all

For peace

is

peculiarly of

things together in one, to whom nothing so much belongs as the unity of nature, and a peaceful condition. It is borrowed indeed by angels and divine powers,

God, who binds

which
It
is

are peacefully disposed towards

diffused through the

God and one another. whole creation, whose glory is

But in us it abides in our souls indeed by the and imparting of the virtues, in our bodies by the following harmony of our members and organs, of which the one is
tranquillity.

called beauty, the other health.

BEDE; The

disciples

had known Christ

to

be really man,

having been so long a time with Him; but after that He was dead, they do not believe that the real flesh could rise again

from the grave on the third day. They think then that they Therefore see the spirit which He gave up at His passion. it follows, But they were terrified and affrighted, and sup posed that they had seen a spirit. This mistake of the

was the heresy of the Manicha3ans. AMBROSE; But persuaded by the example of their virtues, we can not believe that Peter and John could have doubted. Why then does Luke relate them to have been affrighted. First of all
Apostles

because the declaration of the greater part includes the Secondly, because although Peter be opinion of the few. lieved in the resurrection, yet he might be amazed when the doors being closed Jesus suddenly presents Himself with

His body.

THEOPHYL. Because by the word

of peace the

VER.

3640.

ST.

LUKE.

785

minds of the Apostles was not allayed, He shews by another token that He is the Son of God, in that
agitation in the

He knew

the secrets of their hearts; for

it

follows,

And

he

said to them, Why arc ye troubled, and why do thoughts arise in your hearts? BEDE; What thoughts indeed but such as were false and dangerous. For Christ had lost the fruit of His passion, had He not been the Truth of the resur
rection
;

just as if a

good husbandman should

say,

What

have planted there, 1 shall find, that is, the faith which descends into the heart, because it is from above. But those thoughts did not descend from above, but ascended from below into the heart like worthless plants. CYRIL; Here then was a most evident sign that He whom they now see was none other but the same whom they had seen dead on
the cross, and lain in the sepulchre,
that

who knew

every thing

man. AMBROSE; Let us then consider how it happens that the Apostles according to John believed and rejoiced, according to Luke are reproved as unbelieving. John indeed seems to as being an Apostle, to have treated of greater and me, higher things; Luke of those which relate and are close akin to human. The one follows an historic course, the other is content with an abridgment, because it could not be doubted
in

was

of him,

who

gives his testimony concerning those things at

which he was himself present. And therefore we deem both true. For although at first Luke says that they did not believe, yet he explains that they afterwards did believe. CYRIL Now our Lord testifying that death was overcome, and human nature had now in Christ put on incorruption, first shews them His hands and His feet, and the print of the as it follows, Behold my hands and my feet, that it is I nails; THEOPHYL. But He adds also another proof, namely, myself. the handling of His hands and feet, when He says, Handle me and see, for a spirit hath not flesh and bones as ye see
;

me

have.

As

if to

say,

Ye

think

me

a spirit, that

is to

say,

a ghost, as
graves.

many of the dead are wont to be seen about their But know ye that a spirit hath neither flesh nor
;

bones, but I have flesh and bones.

AMBROSE

Our Lord

said this in order to afford us an

image of our resurrection. VOL. III.

For
3 E

that

which

is

handled

is

the

786

GOSPEL ACCORDING TO

CHAP. XXIV.

body. But in our bodies


is

we shall rise again. But the former the latter more carnal, as being still mixed subtle, up with the qualities of earthly corruption. Not then by His incorporeal nature, but by the quality of His bodily
more

Greg,
c.

55.

GREG. resurrection, Christ passed through the shut doors. For in that glory of the resurrection our body will not be
incapable of handling, and more subtle than the winds and the air, (as Eutychius said,) but while it is subtle indeed

through the effect of spiritual power, it will be also capable of handling through the power of nature. It follows, And when lie had thus spoken, he shewed them his hands and his
feet,
nails.

on which indeed were clearly marked the prints of the But according to John, He also shewed them His side which had been pierced with the spear, that by mani festing the scar of His wounds He might heal the wound of their doubtfulness. But from this place the Gentiles are
fond of raising up a calumny, as
the
that
if

He was

not able to cure

wound
it

inflicted

on Him.

is

not probable that

To whom we must answer, He who is proved to have done

the greater should be unable to do the less. But for the sake of His sure purpose, He who destroyed death would not blot out the signs of death. First indeed, that He might

thereby build up His disciples in the faith of His resurrec tion. Secondly, that supplicating the Father for us, He

might always shew forth what kind of death He endured for many. Thirdly, that He might point out to those redeemed by His death, by setting before them the signs of that death,

how

mercifully they have been succoured. Lastly, that He declare in the judgment how justly the wicked are might

condemned.
while they yet believed not for joy, and he said unto them, Have ye here any wondered,
41.

And

meat
42.

And

they gave him a piece of a broiled

fish,

and of an honeycomb.
43.
44.

And he took it, and did eat before them. And be said unto them, These are the words
I

which

spake unto you, while

was yet with you,

VER. 41

44.

ST.

LUKE.

787

that

all

in the

things must be fulfilled, which were written Law of Moses, and in the Prophets, and in the

Psalms, concerning me.

CYRIL The Lord had shewn His disciples His hands and His feet, that He might certify to them that the same body which had suffered rose again. But to confirm them still more, He asked for something to eat. GREG. NYSS. By the Greg. command of the law indeed the Passover was eaten with j e ^ es bitter herbs, because the bitterness of bondage still remained, but after the resurrection the food is sweetened with a honey comb; as it follows, And they gave him a piece of a
;

broiled jish,

and a honeycomb.

BEDE

the truth of His resurrection,

He

To convey therefore condescends not only to be


;

touched by His disciples, but to eat with them, that they might not suspect that His appearance was not actual, but Hence it follows, And when he had eaten only imaginary.

and gave to them. He ate indeed by His power, not from necessity. The thirsty earth absorbs water in one way, the burning sun in another way,
before them , he took the remnant,

GREEK Ex. But the one from want, the other from power. allow that our Lord ate after His some one will say, If we
resurrection, let us also grant that all men will after the resurrection take the nourishment of food. But these things

which for a certain purpose are done by our Saviour, are not the rule and measure of nature, since in other things He has
purposed
differently.

For

He

will

raise

our bodies, not

defective but perfect and incorrupt, who yet left on His own body the prints which the nails had made, and the wound in

His side, in order to shew that the nature of His body re mained the same after the resurrection, and that He was not
after the resurrection,

changed into another substance. BEDE He ate therefore not as needing food, nor as signifying that the resurrection which we are expecting will need food;
;

He might thereby build up the nature of a rising But mystically, the broiled fish of which Christ ate body. For He having con signifies the sufferings of Christ.
but that

descended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were

788

GOSPEL ACCORDING TO

CHAP.

XXIV*.

burnt up by anguish at the time of His Passion. But the honeycomb was present to us at the resurrection. By the

honeycomb He wished to represent to us the two natures of His person. For the honeycomb is of wax, but the honey in THEOPHYL. the wax is the Divine nature in the human. eaten seem also to contain another mystery. For The things
in that

He

ate part of a broiled fish,


fire

burnt by the

of

His own

in the sea of this life,

signifies that having our nature swimming divinity and dried up the moisture which it
;

He

had contracted from the waves, He made it divine food and that which was before abominable He prepared to be a sweet Or by the offering to God, which the honeycomb signifies. broiled fish He signifies the active life, drying up the moisture with the coals of labour, but by the honeycomb,
the contemplative oracles of God.
life

on account of the sweetness of the

BEDE
lest

He

But after that He was seen, touched, and had eaten, should seem to have mocked the human senses in

any one respect, He had recourse to the Scriptures. And he said unto them. These are the words which I spake rtnto
you, when I was yet with you, that is, mortal flesh, in which ye also are.

when

was yet

in the

He

indeed was then

raised again in the same flesh, but was not in the same mortality with them. And He adds, Tliat all things must be fulfilled which were written in the Law of Moses, and in the Pro-

Aug.de phetSj
lib. i.

and

then

who dream
arts,

in the Psalms, concerning me. AUG. Let those that Christ could have done such things by

c-

11

magical

name

to

the

and by the same art have consecrated His nations to be converted to Him, consider

whether

He could by magical arts fill the Prophets with the Divine Spirit before He was born. For neither supposing that He caused Himself to be worshipped when dead, was He a magician before He was born, to whom one nation was
assigned to prophesy His coming.

Then opened he their understanding, that they understand the Scriptures, might 46. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the
45.

dead the third day

VKH.

1549.

ST.

LUKE.

780
sins

47.

And

that

repentance
in his

and remission of
all

should be preached beginning at Jerusalem.


48.

name among

nations,

ye are witnesses of these things. 49. And, behold, I send the promise of my Father but tarry ye in the city of Jerusalem, upon you until ye be endued with power from on high.
:

And

BEDE

After having presented Himself to be seen with

the eye, and handled with hands, and having brought to their minds the Scriptures of the law, He next opened their under

standing that they should understand what was read.

THE-

OPHYL. Otherwise, how would their agitated and perplexed minds have learnt the mystery of Christ. But He taught them by His words for it follows, And said unto them.
;

Thus
is,

it is

by

written, and thus the wood of the Cross.

it

behoved Christ

to suffer, that

lost the fruit

BEDE; But Christ would have of His Passion had He not been the Truth of
it is

the resurrection, therefore

said,

And

to rise

from

the

dead.

He

then after having

commended

to

them

the truth

of the body, commends the unity of the Church, adding, And that repentance and remission of sins should be preached

name among all nations. EUSEB. For it was said, Ask of me, and I will give thee the heathen for thine in- p s heritance. But it was necessary that those who were con
in his

2,

verted from the Gentiles should be purged from a certain stain and defilement through His virtue, being as it were

corrupted by the evil of the worship of devils, and as lately And converted from an abominable and unchaste life.
therefore

He
who

says that
first

it

behoves that

first

repentance should

be preached, but next, remission of


to those

saving grace

whom

also

He He endured
He

For shewed repentance for their sins, by His granted pardon of their transgression, for
sins, to all nations.

death.
that

THEOPHYL. But herein


remission of sins,
also

He says, Repentance and makes mention of baptism, in

which by the putting off of our past sins there follows pardon But how must we understand baptism to be of iniquity.
performed in the name of Christ alone, whereas in another

790

GOSPEL ACCORDING TO

CHAP. XXIV.

place He commands it to be in the name of the Father, and the Son, and the Holy Ghost. First indeed we say that it
is

not meant that baptism

is

administered in Christ

name

alone, but that a person is baptized with the baptism of Christ, that is, spiritually, not Judaically, nor with the

baptism, wherewith John baptized unto repentance only, but unto the participation of the blessed Spirit ; as Christ

Jordan manifested the Holy Spirit in Moreover you must understand baptism in Christ s name to be in His death. For as He after death rose again on the third day, so we also are three times dipped in the water, and fitly brought out again, receiving thereby an earnest of the immortality of the Spirit. This name of
also
in

when baptized

the form of a dove.

and the
that
is,

Christ also contains in itself both the Father as the Anointer, Spirit as the Anointing, and the Son as the Anointed,
in

His human nature. But it was fitting that the should no longer be divided into Jews and and therefore that He might unite all in one, He Gentiles, commanded that their preaching should begin at Jerusalem, Hence it follows, BeEom. 3. but be finished with the Gentiles. nn i n9 at Jerusalem. BEDE Not only because to them Rom 9 yi 4. were entrusted the oracles of God, and theirs is the adoption and the glory, but also that the Gentiles entangled in various
race of

man

errors
to

might by this sign of Divine mercy be chiefly invited come to hope, seeing that to them even who crucified the Son of God pardon is granted.

Chrys.

CHRYS. Further,
were
to

lest

inTct. tn eir acquaintances they

any should say that abandoning went to shew themselves, (or as it

therefore

vaunt themselves with a kind of pomp,) to strangers, first among the very murderers themselves are the

signs of the resurrection displayed, in that very city wherein the frantic outrage burst forth. For where the crucifiers themselves are seen to believe, there the resurrection is most

of

all

demonstrated.
if

EUSEB. But

those

things

already receiving their accomplishment,

perceived by a seeing faith to out the whole world; it is time for men not to be unbelieving towards Him who tittered that word. For it is necessary
that

which Christ foretold are and His word is be living and effectual through

He

should live a divine

life,

whose

living works are

VER. 45

49.
to

ST.

LUKE.
;

791

shewn
been

be agreeable to His words

and these indeed have

by the ministry of the Apostles. Hence He adds, Rut ye are witnesses of these things, $c. that is, of THEOPHYL. Afterwards, lest they death and resurrection.
fulfilled

My

should be troubled at the thought, dividuals give our testimony to the

How

shall

we

private in

Jews and Gentiles who

have killed Thee?

behold, I send the promise which indeed He had promised fyc. of my by the mouth of the prophet Joel, I will pour my Spirit upon all flesh. CHRVS. But as a general does not permit his soldiers who are about to meet a large number, to go out until they are armed, so also the Lord does not permit His disciples to go

He subjoins, And,

Father upon you,

Joel 2
>

Chrys. Horn. i. Act. jn

And forth to the conflict before the descent of the Spirit. hence But tarry ye in the city of Jerusalem, until adds,

He

ye be
is,

endued with power from on high.

THEOPHYL. That

not with

human but heavenly

power.

He

said not, until

ye receive, but be endued with, shewing the entire protection of the spiritual armour. BEDE; But concerning the power,
that

the

is, the Holy Spirit, the Angel also says to Mary, And power of the Highest shall overshadow thee. And the Luke Lord Himself says elsewhere, For I know that virtue is Luke

8,

gone out of me.

CHRYS. But why did not the

Spirit

come while

Christ was Chrya.


1

Because it was present, or immediately on His departure ? fitting that they should become desirous of grace, and then at
length receive

God, when

For we are then most awakened towards upon us. It was necessary in the mean time that our nature should appear in Heaven, and the covenants be completed, and that then the Spirit should come, and pure joys be experienced. Mark also what a necessity He imposed upon them of being at Jerusalem, in that He promised that the Spirit should there be given them. For lest they should again flee away after His resurrection, by this expectation, as it were a chain, He kept them all there But He says, until ye be endued from on high. together.
it.

difficulties press

He

did not express the time when, in order that they may be But why then marvel that He does not constantly watchful.
reveal to us our last day,

when He would not even make


at

known

this

day which was close

hand.

792
Greg.
3. c.

GOSPEL ACCORDING TO

CHAP. XXI\

?
.

25. t-ion

are to be warned, whom age or imperfechinders from the office of preaching, and yet rashness impels, lest while they hastily arrogate to themselves so

GREG. They then

responsible an office, they should cut themselves off from the way of future amendment. For the Truth Itself which could

suddenly strengthen those whom it wished, in order to give an example to those that follow, that imperfect men should
not presume to preach, after having fully instructed the dis ciples concerning the virtue of preaching, commanded them

endued with power from when we keep ourselves close within the gates of our minds, lest by speaking we wander beyond them; that when we are perfectly endued with divine power, we may then as it were go out beyond
to abide in the city, until they were on high. For we abide in a city,

ourselves to instruct others.

AMBROSE; But let us consider how according to John they received the Holy Spirit, while here they are ordered to stay in the city until they should be endued with power from
on high. Either He breathed the Holy Spirit into the eleven, as being more perfect, and promised to give it to the rest after wards; or to the same persons He breathed in the one place, He promised in the other. Nor does there seem to be any
Therefore contradiction, since there are diversities of graces. one operation He breathed into them there, another He

promised here. For there the grace of remitting sins was given, which seems to be more confined, and therefore is
breathed into them by Christ, that you Spirit to be of Christ, to be from God.
giveth sins.

may believe the Holy For God alone for-

Aug.de
*

But Luke describes the pouring forth of the grace CHRYS. Or He said, Receive ye the Holy Spirit, that He might make them fit to receive it, or indicated as present that which was to come. AUG. Or the Lord after His resurrection gave the Holy Spirit twice, once
of speaking with tongues.

on earth, because of the love of our neighbour, and again from heaven, because of the love of God.

50.

And
lifted

and he

he led them out as far as to Bethany, up his hands, and blessed them.

VEK. 50

53.

ST.
it

LUKE.

71)3

51.

And And

came

was parted from


52.

to pass, while he blessed them, he them, and carried up into heaven.

they worshipped Jerusalem with great joy:


53.

him, and returned to

And were

continually in the temple, praising

and blessing God.

Amen.

BEDE; Having omitted all those things which may have taken place during forty-three days between our Lord and His disciples, St. Luke silently joins to the first day of the
day when He ascended into heaven, he led them out as far as to Bethany. First, saying, the indeed, because of the name of the place, which signifies house of obedience." For He who descended because of the
resurrection, the last

And

"

of the converted.
village,

disobedience of the wicked, ascended because of the obedience Next, because of the situation of the same

which

is

said to be placed on the side of the

mount

of Olives; because He has placed the foundations, as it were, of the house of the obedient Church, of faith, hope, and
love, in the side of that highest

mountain, namely, Christ.

But He blessed them to whom He had delivered the precepts of His teaching; hence it follows, And lie lifted up his hands, and blessed them. THEOPHYL. Perhaps pouring into them a power of preservation, until the coming of the Spirit; and perhaps instructing them, that as often as we go away, we
should

commend

under

us.

God by our blessing those who are placed ORIGEN; But that He blessed them with uplifted
to

hands, signifies that it becomes him who blesses any one to be furnished with various works and labours in behalf of For in this way are the hands raised up on high. others.

CHRYS. But observe, that the Lord submits to our sight He had promised the resurrection of the promised rewards. rose from the dead, and conferred with His disci the body He
;

ples for forty days. It is also promised that up in the clouds through the air; this also

we

shall

be caught
manifest

He made

by His works.
blessed

For

it

follows,

And

it

them, he was parted, $e. indeed was seen, as it were, to be taken up into heaven, but the Saviour, the forerunner of all, Himself ascended into 3 F VOL. in.

came to pass, while he THEOPHYL. And Elias

794

GOSPEL ACCORDING TO
to appear in the
is

CHAP. XXIV.
;

heaven
already

Divine sight in His sacred body

and

our nature honoured in Christ by a certain Angelic

power.

CHRYS. But you will say, How does this concern me ? Because thou also shalt be taken up in like manner into the For thy body is of like nature to His body, there clouds. fore shall thy body be so light, that it can pass through the air. For as is the head, so also is the body as the begin See then how thou art honoured by ning, so also the end. Man was the lowest part of the rational this beginning. creation, but the feet have been made the head, being lifted
;

up

aloft into the royal

throne in their head.

BEDE;

adoring to Jerusalem, where they were commanded to wait for the promise of the Father; for it follows, And they worshipped him, and returned, 8$c. Great indeed was their joy, for they
rejoice that their God and Lord after the triumph of GREEK resurrection had also passed into the heavens.

When the Lord ascended into heaven, the disciples Him where His feet lately stood, immediately return

His Ex.

And

they were watching, praying, and fasting, because indeed they were not living in their own homes, but were abiding in the temple, expecting the grace from on high; among other

things also learning from the very place piety and honesty. Hence it is said, And were continually in the temple, THEO-

PHYL.

The

Spirit

had not yet come, and yet

their conversation
in the

is spiritual.

Before they were shut up;

now they stand

Ezek.

midst of the chief priests; distracted by no worldly object, but despising all things, they praise God continually; as it follows, BEDE And observe that among i, Praising and blessing God.
;

Rev.

4,

tne f ur beasts in heaven,

Luke

is

said to be represented

by

^
29,
i.

the calf, for by the sacrifice of a calf, they were ordered to be initiated who were chosen to the priesthood ; and Luke has

undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple. And he has placed the Apostles there, about to be the ministers of a new priest hood, not in the blood of
sacrifices,

and

in blessing, that in the place of prayer praises of their devotion, they might wait with

but in the praises of God and amidst the


prepared hearts

VER. 50
for the

53.

ST.

LUKE.

705

promise of the

may we ever dwell


to

THEOPHYL. imitating, Spirit. in a holy life, praising and blessing God;


for ever

Whom

Whom

be glory and blessing and power,

and

ever.

Amen.

BAXTER, PRINTER, OXFORD.

BS 2555
iS*rr~
v. ^

Thomas Aquinas "Catena Aurea

110777

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